Rupkund: The deadly lake (Part VIII)

Trek Map of Rupkund

Rupkund: The deadly lake (Part VII) - The Historical Background

Though Dr. T.S. Longstaff discovered Rupkund incidentally in 1905, he didn't mention Rupkund in any of his books. A forest dept. employee(name not available), in 1925 came here with Nandajat and brought it into light. In 1942 another forest dept staff, Madhoal Singh, discussed about Rupkund in details.On the basis of his report, the then deputy commissioner of Kumayun , Mr. Vernid, invited famous rock climber Mr. Hamilton from Scotland. This gentleman first brought Rupkund to the lime light. In 1955 Madhoal Singh came here with Govt. patronage, collected several anthropological specimens and handed over to the head of the dept. of anthropology of Lucknow University , Dr. D. N. Majumder.In 1956, under the supervision of Dr. Nagendra Dutta Majumder, an excavation was conducted and again some specimen were collected and researches were carried on. The outcome of these researches was, the fossils were 800 to 500 years old. The structure of the skull being very similar to that of the local people, the dead bodies were declared as of the soldiers of Md. Bin Tughlak But according to Swami Pranabananda, , as several materials like Rudraksh, bell etc were found with those bodies, the bodies can not be of Muslim soldiers, they must be Hindu pilgrims.

A very recent study, conducted by National Geographic Society and a German organisation revealed that the dead bodies are surely of some Hindu Pilgrims, who probably were taking part in Nandajat. According to their research, they died due to severe hail storm.

Rupkund : The deadly lake (Part VI)

On 4th Oct , 2000 we started right at 7.25 in the morning. though the trek route was almost flat, the chilling cold posed a lot of problems. besides this, all of us was suffering from slight breathing problem due to high altitude. But after walking a km or so, the body gain some temparature, so the hardship became a bit tolerable. River Rupkini took the role of entertaining us by the music of her flowing water. The trek route was engraved between the Kalidak glacier on the right and Chanoniakot on the left. After a while we reached a turn with a dangerous steepness. Ranjit told, Seshnag could reach upto here and here he lost his nose and returned back. The route became worst after thst turn, there was no actual route mark at all. We had to climb the last one km or so almost straight!. At last , at around 10. we reached Rupkund (16300ft). A gigantic bowl descended from a almost plane land -- this is Rupkund.There was not a drop of water in the lake, only boulders and snow. On the other side, Giunargali pass ascended straight, parts of which was hanging on the lake as overhang. Few skeletons of the old pilgrims,who died in this route were kept near a red flag. Though Rupkini river originates from this lake, we couldn't find the origin from there.

Rupkund: The deadly lake (Part V)

Paththarnachuni onwards, the notorious climb of Kailuvinayaka starts. We completed it at around two to reach Kailuvinayaka (14117 ft)and saw a beautiful stone idol of Vinayaka. The local people believe that a person who can't lift the idol, is a weak person, hence Himalaya doesn't permit him to enter the Rupkund region. We were very interested to test our ability to know whether we'll be able to go Rupkund or not. But before touching Ganeshji you must remove your shoes, so all of us hesitated. Then our porter Gabbar lifted the idol as our representative. `We followed almost plane road to Baguabasa. Snow line starts from here, we saw some ice patch scattered here and there. I heard about "Bhramhakamal" as the main attraction of this route, but found not even a single flower. Only few demolished remains of the plants was carrying the symbol. Our guide explained that the pilgrims of Nandajat took away all the flowers. We reached Baguabasa within in few mints. In fact there were nothing special excepting two caves,even camping was not possible there due to rocks. So we moved on, In no time we reached "Rani ka Sulera" which means labour room for the queen. Yashodayal constructed a labour room for his pregnant queen Ballava. After trekking 15 mire mints, we reached "Hunathar"(14500ft) and pitched our tents there. In Garhwali, 'Hunia' means ghost and 'Thar' means place.They believe that the unsatisfied spirits of the dead trekkers and pilgrims wander here. It was complete white out when we reached there but just before sunset we got a wonderful view of Trishul, Nandaghunti and Choukhamba.

View of Himalaya from Huniathar

After sunset a terrible wind started, which produced a peculiar weeping like sound in the valley. I realised why the place had been nabed as Huniathar. We got the coldest night of the route there.

Rupkund:The deadly Lake (Part IV)

Next day was rest day. Observing the play of the first ray on Nandaghunti and Trishul and their reflection on Baidinikund is a lifetime experience.Not only them, at a distance from the north- west there were Choukhamba, Kedar, Ghori, Hati, Nilkanth and so on...

Reflection of Trishul in Baidinikund

Six months of the year this green field is used as the pasture land for the livestock of mainly the villagers of Wan. A group of 2-3 people ('Anoal' in local dialect) maintains those almost 2 thousand animal. They get twenty rupees for each animal. Their wool is collected and is send to Wan for manufacturing of blankets etc.

Our camp at Baidini

Temple at Baidini

On 3rd October 2000 , we left Baidini at around 7 in the morning. The ridge right along Baidini is " Annalorio" , which means - 'even a ram can slip while ascending!'. We reached "Ghora Lathani" after a short trek. They believe tha Nandadevi rode a horse and rushed from there.The trek route is bifurcated , one towards Vuna village and the other towards Kailuvinayak. Trishul and Nandaghuti being wide open there we were provoked to stop for a while, but the destination was far away, so we marched forward and reached " Paththar Nachuni". Huge number of boulders were scattered in a strange pattern in the lush green field. The myth is like this--- in twelve century, Yashodayal, the king of Kanauj came in this route with some dancers and and forgot about the sanctity of these holy places. He became very busy with wine, dancers and it was a perfect nuisance. So the dancers were petrified in there dancing pose. The myth continues -- if anybody comes in this route with a lady, the team will have to pay some lives. We had a lady with us, so... some of our well wishers were a bit anxious about our success while we left Kolkata!!

Rupkund : The deadly lake (Part III)

Leaving Wan behind, we started walking uphill, and after a short trail, reached Ranakdhar (in Garhwali dialect DHAR means narrow place on a mountain). A slice of Mt. Trishul was visible from there. If one stand there facing Trishul, Baidini bugiyal will be on his left and Ali bugiyal will be on his right. Taking rest was unavoidable, so a we took a 'Glucose break', then started trekking again, this time downhill. We crossed river Nilganga over a gorge bridge.Ranjit told us that the origin of river Nilganga is Baidinikund ,our day's destination. After Nilganga, the real trek started. Continuous climb through the dense alpine forest (mainly pine and a similar tree whose local name is 'Surai')led us a small flat place at around 4 in the afternoon. Our guide explained that during Nandajat the Doli of devi is placed here to allow the pilgrims a break. Thats why it's name is ' Doliadhar'. A room without any wall serves as the temple. Ranjit and the porter lit some agarbatti, offered some dry fruits and started again for the last round of difficult steep ascent.

Final ascent to Baidini Bugiyal

At last at around six, we reached the green field of Baidini (12500 ft). Mt Trishul, bathing in the magical light of the setting sun welcomed us. Within half an hour, our tent were pitched, and we enjoyed a memorable sun set with hot coffee mug in our hands.

Our tent at Baidini, Mt Nandaghunti & Mt Trishul peeping from behind

Rupkund: The deadly lake (part II) - The mythological importance

To the villagers of Wan the temple of 'Latu' God is the most devine place of the region. According to the myth, once Devi Parvati quarled with Daksharaja and escaped from his palace and lost her ways in a place near the bank of river Neelganga between Baidini bugiyal and Wan village.Then God Latu arrived there riding a horse and wearing red garments. He showed her the proper route under the condition that in this region he (God Latu )will also be worshiped along with Devi Parvati.Since then Latu is being worshiped in this region. The villagers remember him in case of their daily problem like drought or heavy rain.The temple opens at Baiskhi Purnima for six months. During this period fairs are organised here, only gents can take part in dancing and singing.In the month of Bhadra ( fifth month of the year according to the Hindu calender),'Antho' festival is observed here in which innumerable ships are sacrifised.

From Wan a festive trek called 'Nandajat' is organised. Nandajat which is organised every year is called 'Choti Nndajat' (Small Nandajat), which completes at Baidini Bugiyal (pasture land ).A bigger version is organised after each twelve years, which is the biggest social and rekigious festival of the Garhwal region. It was also observed even in the era of Mahavarata. Even the Pandavas also took part in this. In the Gupta era ( from 4th to 8th centuries) is became very popular.According to the 'Harshacharita of Banbhatta, King Harshavardhana (607 - 657 A.D) was it's patron. During the Muslim period Nandajat lost some of it's glory but revive in British period. According to Atkins, in 1882 the marriage anniversary of Lord Shiva and Goddess Parvati was celebrated in 'Nandastami'. Then every year the idol of Nandadevi was carried in a Palki(a cart carried by 2/4/6/8 persons) from Nauti Pargana of Garhwal to the Baidini bugiyal.Garhwalis believe that Nauti is her father's home and after every twelve ears, she performs oblation at Homekund on the way to her husband's home. So 'Bara Nandajat' or Raj-jat is observed after every twelve years.During this the 'Doli'(idol) of devi is carried as far as possible beyond Baidini. A four horned ram is loaded with cloth, ornaments, rice, wheat, orange etc and the pilgrims follow him. The journey ends at a place upto which the ram can reach. Then two stones containing mica are worshiped as the deity and the pilgrimage ends. If the ram can reach Homkund, then the ram is made free there. Surprisingly (at least the villagers believe) neither the ram nor his skeleton can be found thereafter. Though Homkund is the desired destination, yet the pilgrimage could reach there in 1967 for the last time. After that all the Nandajat (including the latest one in 2000) could only reach upto 'Chota Homkund).


Previously there was a custom of human sacrifice at the spot where the Nandajat could reach. But now an alternative system is followed. After every twelve years, the senior persons of the region elects a very old man unanimously. After the selection, he shaves his head, takes a bath with scented water containing rice, wheat, yellow flower etc. and he is considered as dead. His family completes his obsequies and he stars to live in an isolated mud house, taking a single meal a day. Coincidentally his death occurs within a year! In some villages, the ladies visit there father's home from their husband's place and they are worshiped by their sister-in-laws(brothers wife).