Lahaul and Spiti district General information
Lahaul & Spiti became a district of Himachal Pradesh in the year 1960; before that it was a part of the Kullu sub-division of Kangra district. The area of Lahaul & Spiti district is 13,835 sq km. and its population is 33,224. As is clear from the name ‘Lahaul & Spiti’, the district comprises two different mountains tracts, known as Lahaul and Spiti. The district is bordered by Leh district of Jammu & Kashmir in the north, Tibet in the east, Kinnaur district in south-east, Kullu and Kangra districts in the south and Chamba district in south-west.
History
Lahaul & Spiti is a big district having international boundary with Tibet. It attained the status of a district in the year 1960. Till then it was merely a tehsil of Kullu Sub-division. The valleys. mountains, glaciers, rivers, forests, pastures, gompas (monastries) and ancient buildings of the former ruling dynasty are the principal objects of study.
The rugged awe-inspiring snow clad mountains are standing invitation to the hikers, mountaineers and adventurers. The entire district is full of natural scenery exorting the tourists and visitors to explore and imbibe its hidden grandeur. The customs, myths, beliefs and conventions of the simple unsophisticated people are the unique features of this border highland. Every village or a hamlet has a prayer flag fluttering over the Buddhist monastery. These shrines are the centers of the cultural life of the people that have influenced their religious beliefs for centuries and round which their social life revolves.
Origin of the Name of the District
Lahaul & Spiti, which now form, a district of Himachal Pradesh, bordering Tibet, were at one time separate Himalayan waziries or cantons of the Kullu sub-divisions, and Kullu itself formed a part of Kangra district of Punjab.
As is clear from the name ‘Lahaul & Spiti’, the district comprises two different mountains tracts, one known as Lahaul and the other as Spiti. Hence the name of the district came into being with the formation of these two parts into a revenue district. The names, Lahaul & Spiti, have different origins.
Hiuen Tsiang stated Lahaul to be 1800 or 1900 li (575 or 610 Km) distant by road from the middle of Kiu-lu-to (Kulu). It is a gross overestimate as the first village in Lahaul is only about 70 kms from Sultanpur. Despite this error, whatever its source may be, Lahaul is clearly the country referred to here. But the Tibetan Li-yul has also ben identified by Rockhill with Khotan. If this is correct Hiuen Tsiang's placing Lo-u-lo at 1800 or 1900 li north of Kulu might be intelligible though an under-estimate. Probably Hiuen Tsiang confused the two countries as Li-yul (Khotan) and Lo-u-lo (Lahaul) in his estimate of distances, admittedly derived from hearsay.
In ancient Buddhist scripures, 'Padma thangyiang' and 'Mam-kambum' there is mention of a country named Khasa or Hasha to the south of Ladakh and Zangskar. It is possible also that 'Garzha' may be corruption of Khasa or Hasha. Between the 6th century B.C. and the 5th century A.D., the Saka and Khasa tribes, after having been driven out from Central Asia by the Huns, crossed over into India. many of these settled down in the valleys of Mid-Himalayas between Garhwal and Ladakh. This is borne out by the numerous remains of their graves found in these valleys. There is a nullah near Keylong known as Shaks, which seems to have taken its name after the Saka tribe settled in the Bhaga valley.
The Histroy of the District as an Administrative Unit
The two units of the district i.e. Lahaul & Spiti, have separate historical backgrounds. In the distant past Lahaul had been changing hands between the rulers of Ladakh and Kulu. In the second half of the seventeenth century with the disintegration of Ladakh kingdom, Lahaul passed into the hands of the Kulu chief. In 1840, Maharaja Ranjit Singh took over Lahaul along with Kulu and ruled over it till 1846 when the area came under the sway of the British. From 1846 to 1940, Lahaul formed part of the Kulu sub-division of Kangra district and was administered through the local jagirdars/thakurs. One of the thakurs was designated as Wizier of Lahaul & was invested with judicial and executive powers. Another thakur was given the powers of a Revenue Officer. These functionaries exercised traditional as well as other power conferred by the Government. The Assistant Commissioner. Kulu used to visit the area once a year for a month or so. In the late thirties the unprecedented prosperity of the people through growing kuth and their consequent awakening created a formidable challenge to the power and influence of the Wizier of Lahaul, which gradually started declining. The inadequacy was soon noticed by the Government which considered the extension of the regular system of administration. Accordingly in 1941, a separate sub-tehsil comprising Lahaul & Spiti was formed and a naib-tehsildar was posted at Keylong thereby divesting the thakurs of their powers. The system remained in vogue till June, 1960 when Lahaul & Spiti district came into being. Simultaneously, Lahaul was constituted into a separate tehsil, and, later on it was formed into a sub-division.
The East India Company took over the possession of the Spiti portion in the year 1846 after the cessation of cis-Satluj States as a result of the Anglo-Sikh War. Before that it formed a part of Ladakh, a subsidiary of Jammu & Kashmir. Because of its remoteness and poverty of natural resources, the British following the example of the Ladakhi rulers, did not introduce any substantial changes in the administrative set up of the territory. The Nono of Kyuling was recognized as the hereditary Wizier of Spiti (re-affirmed by the Spiti Frontier Regulations of 1883) and was suppose to represent the British India Government. He collected the land revenue for the Government, his judicial jurisdiction included trial of all criminal cases, except cases of murder; and he performed all functions and enjoyed all necessary powers for the fulfillment of his tasks and duties, as laid down in the regulations of 1883.
In 1941, Spiti,with Lahaul, was constituted into a separate sub-tehsil of Kullu sub-division which had its headquarters at Keylong. Later on, after the formation of Lahaul & Spiti into a district, in 1960, Spiti was formed into a sub-division with its headquarter at Kaza.
Geographical Conditions :
The valley of Lahoul is situated to the south of Ladakh. For this very reason this place derived its name “Lho-Yul” meaning "Southern Country". To its south is situated the beautiful valley of Kullu across the Rohtang Pass (3195Mtrs) and the Bara Bangahal (Kangra) across the “Asakh” pass (5051Mtrs) . Its western boundaries touch the Pangi and Churah areas of Distt. Chamba. To its north situated the valleys of Zanskar and Ladakh across Shingola (5090 Mtrs) and Baralacha la (5450 Mtrs) respectively. Its eastern and south eastern boundaries coincide with those of Spiti and Western Tibet across the Kunzom Pass (4500 Mtrs).
Climate :
Since the valley is situated in rain shadow area, north of the Pir Panjal ranges the weather remains pleasant and quite comfortable during summers i.e. from May to mid Oct. This is the best season to visit this valley. It seldom rains, and the Mercury level does not exceed 300c and never falls below 150 c through out the period mentioned above. One can always enjoy bright sunshine wandering within lush green valley. There is little or no rain in monsoons. The climate remains dry & invigorating. The days are hot and night are extremely cold. Heavy/Light woolens are recommended.
During winter, i.e. from Nov. last to April because of western disturbances it snows heavily and the temp. goes down below minus. There is an average annual snow fall of about 7 feet.
Places of interest
ROHTANG PASS
Rohtang pass (altitude 13050 feet) separates Kullu, from the exotic charm of the Lahaul valley. In Tibetan Rohtang means "a heap of dead bodies" and the pass stands true to its notorious name. Every year it must take toll of life and property. This is so because after 11 A.M. sudden blizzerds and snow storms called Biannas are only to be expected. The pass becomes all the more hazardous to negotiate due to frequent avalanches.
The summit of the pass turns into lush green meadow in summer studded with violets and varieties of wild Himalayan and Alpine flowers. Butterflies of numerous and rare kind and varigated hues also draw the attention of' the visitor.
At the highest point on to the right as one faces Lahaul, is a small stone enclosure and a water spring which is the principal source of the river Beas; .the other, Beas kund is at the head of the Solang nullah. The place gained religious significance because of sojourn of Beas Rishi (the famous Vyasa Rishi, author of the epic Mahabharata.
To the left of this pass is the little lake Sarkund. On the 20th Bhadon (early September) every year a large number of people visit this lake with the belief and hope that an early morning bath in it will cure all their ailments.
Almost directly opposite and obviously only a few kms away is the well defined Sonapani glacier. Slightly to the left are the twin peaks of Gyephang La, seats of Pre Aryan Himalayan gods Jamulu and his younger brother Gyephang. These peaks are snow streaked and snow covered. The higher peak is 5856 m. high. Gyephang La can be seen from Kunzom, Pangi Lahaul and from Serchu plains across the Baralacha La. The higher of the two peaks can be seen on a clear day from as far as the Ridge in Shimla.
Himachal tourism buses and taxi operators of Manali provide frequent and efficient service to the tourists in the open season. Tea and snacks are available on the . However for food one has to halt at Marhi.
KHOKSAR
Khoksar is the first village and gate way to Lahaul. This village is situated at an altitude of 3140 m. on the right bank of the river Chandra. There is habitation on the left bank also. H.P.P.W.D. rest house and Serai are on the left bank. Khoksar remains covered under snow during winters. This village is surrounded by high mountains and is avalanche-prone. Avalanches can be seen piled up even near the river bed. During winters Khoksar is the coldest inhabited place in Lahaul. The river freezes during winters and is covered with snow to afford regular passage for human beings as also for mule traffic. Just five kms ahead of Khoksar towards Manali is Gramphu from where a diversion to the left leads to Kaza. During summers rich growth of alpine flowers, beautiful potato fields and numerous water channels spell bound the visitor. Herds of goats and sheep can be seen grazing around. This may be of interest to the reader that Khoksar was on the old trade route from Indian plains to the West Asia.
SISSU
This village is situated on the right bank of the river Chandra at an altitude of 3130m. The village is located on a broad flat ground above the Chandra river. Good plantations of willows and poplars on both sides of the road are so dense during summers that at places even the sun rays fail to penetrate. The terraces are green with potato, peas, barley and buck wheat. Wild roses of white, yellow and red hues with expanses of alpine flowers deck the slopes in an unforgettable feast of colours.
There is a swampy patch on the river side where the Siberian wild duck and geese halt when on their way back from the Indian plains. Snow trout is also available in the village near the river side.
Behind the ridge on which the village is situated is the famous and most propitiated Gyephang peak. Lord Gyephang or Ghepan is the presiding deity of Lahaul--the protector of people. In olden days people of Lahaul fought, their wars under the banner of Lord Gyephang. The temple of Lord Ghepan is in this village. The temple is not open to outsiders. Once in two/three years the deity is taken out of the temple in a procession.
A little short of the village is the Sissu nullah which flows down a narrow gorge from tho Gyephang peak glaciers.
Across the river one can see the beautiful Sissu fall cascading over the cliff from the high valley between the two mountains. A suspension bridge over the river provides easy access to this picturesque fall. Very good photograph of the fall can be had from the road just short of the P.W.D. rest house.
Two fountain slabs dating back to 1l th or 12th C. AD can also be seen in this village.
GONDHLA
The village is situated at a distance of 18 kms from Keylong, the district headquarters along the right bank of the river Chandra. Situated at an altitude of 3160 m. on a fairly level expanse of land this hamlet is large as compared to other villages in the valley. The village is surrounded by thick foliage of poplars and willows. From Sissue to Gondhla land is cultivable and fertile. Between these two places the whole mountain side from the peaks over 6090 m. to the river bed below 3050 m. is awe-inspiring. Glaciers and snowfields overhanging the precipices make them one of the finest in the world.
House of the Thakur of Gondhla, called the Gondhla castle or fort, attracts a large number of tourists. The Present Thakur Fateh Chand would like the tourists to believe the Fort is about 20 generations old, but according to the District Gazateer of Lahaul and Spiti the fort was built in 1700 A.D. by Raja Man Singh of Kullu whose influence stretched upto the Lingti plains beyond the Baralacha-la. This Raja also married a daughter of the Gondhla family to cement his ties with the Thakur. ,
The castle is an example of the indigenous timber bonded stone style of the Western Himalayas consisting of alternate courses of stone and wooden beams and cemented together with wet clay. This seven storey high edifice is ped by a wooden verandah which runs round the upper storey. This is some thing like the Swiss Chalet. The staircases in the building are partially notched wooden logs. The building has many apartments which can comfortably accommodate more than 100 people.
The fifth storey was exclusively meant for the Thakur. It consisted of personal prayer chamber and a verandah from where the Thakur used to listen to the public and later pronounce his judgements. Once the walls of the prayer chamber were painted all over in stone colours. Forty volumes of Kangyur can still be seen littered around and carelessly stacked on a wooden rack. Ganesha as the main deity carved on the facade of the prayer chamber. In one of the prayer chambers the window connecting the outer room is an exquisite work of wood carving. The 'jali' (net) carved on a single piece of wood looks exactly like the cane work.
Raja Man Singh of Kullu is believed to have stayed in the sixth storey of the-fort in 1720 A.D. when he was on his way to Trilokinath Temple in Udaipur. Remains of the kitchen and utencils can still be seen in the room.
Several weapons including bows, arrows, quivers, catapults, guns and canons beside other articles of antique value can be seen rusting in the apartments. Age old costumes, furniture and idols are also strewn around in a state of neglect. The Thakur is negotiating with the Department of Language and Culture of Himachal Pradesh to sell it as he finds it difficult to maintain this structure.
Godhla Fort
Another interesting article to be seen in possession of the Thakur is Sharab Raldi, i.e., "the sword of wisdom" as Sharab means wisdom and Raldi means a sword. Sword of wisdom (sanskrit Pragya Kharga) has great importance among the Tibetans. Manjushri is the Tibetaa god of wisdom and he is always portrayed carrying this sword of wisdom in his right hand.
According to the Thakur this sword was given to one of his ancestors by His Holiness Dalai Lama when that ancestor had fled to Tibet sick of the designs of the local people. This sword seems to have been built in the Toledo technique of spain. This technique is stated to be superior to the Sheffield technique. In Toledo thin steel wires are beaten with a hammer to obtain the desired shape of a sword or other like weapon. One can really observe thin lines in the length of the sword. Earlier this sword was never shown to the outsiders but now an insistent visitor can see this prize sword of the Thakur.
The village gompa is of historical importance. Every year in the month of July a fair is held for two days. On the first day the famous Chham or devil dance is enacted. Large number of people turn out to witness the performance.
Near the Govt School there is a boulder bearing greater than life size rock carvings of some deities. Local people ascribe the work to the Pandavas of the great epic the Mahabharata. But these figures resemble some Buddhist deities, which is yet to be ascertained.
In Gondhla there is a P.W.D. rest house which is surrounded by willows. No eating joint is available in the village.
TANDI
The village is situated above the confluence of the rivers Chandra and Bhaga in the Pattan valley some 7 kms away from Keylong. Revenue and settlement records reveal that Tandi was founded by Raja Rana Chand Ram under the name of Chandi which over the years got corrupted into Tandi.
There are atleast three mythological stories connected with Tandi. First, Tandi is believed to means Tan Dehi, i.e., giving up of the body. This is associated with Draupadi, the wife of Pandav. as, who left her body at this place. Second, this is believed that Rishi Vashishtha who meditated near the hot water springs of Manali was cremated at this confluence; hence named Tandi, i.e., body consumed. According to the third, Chandra and Bhaga were son and daughter of the Moon and the Sun gods respectively. They were in love with each other. To perform their celestial marriage they decided to climb the Baralacha-la and from there run in opposite directions encircling a vast tract of Lahaul. Thus flowing south-east and south-west both met at Tandi to enter the wedlock.
Another village above the confluence is Gushal which looks extermely beautiful when seen from Tupchiling or Kargha. The confluence itself is best seen from Tupchiling, Kargha -and Ghushal.
KEYLONG
Keylong is the district head quarters of Lahaul and Spifi. At an altitude of 3156 m. Keylong is situated on the main trade route between the Rohtang and Baralacha passes above the Bhaga river. Most of the government offices are located at Keylong. This is also the hub-centre of all commercial activity with a regular bazaar. Naturally Keylong is the most populated and busy village of the Lahaul valley. As far as communication facilities are concerned, there are police and telegraph radio nets, telephone exchange at Keylong and postal service throughout the valley. There are three light TV transmitter has been installed one in Sumnam village, second in Baring & third in Udaipur. In the past Keylong was home for the Moravian missionaries.
Lady Of Keylong
During summers Keylong is very green looking refreshingly striking against a backdrop of brown hills and snow clad peaks. Because of this panoramic setting Lieut. Col., the Honble C.G. Bruce, M.V.O. likened Keylong to a barbaric jewel--a roughly cut emerald in a bronze and silver setting. There can not be a better simile to describe the lush green charm of Keylong during summer's. "It is an oasis of green fields and willow planted water courses surrounded by brown hills and snowy heights".
There is a Cricuit House, a P.W.D. rest house, a Sainik Rest House, a Tourist Bungalow and many hotels which provide accommodation to the tourists. Several eating joints and restaurants are also there for every taste.
Three of the best known monasteries Tayul, Kardang and Sha-Shur are within a few kms. from this village. Tourists may also like to visit the temple of the local deity Kelang Wazir in the house of one Sh. Nawang Dorje
JISPA
This beautiful spot is 22 kms away from Keylong and 4 kms ahead of Ghemur. The village is situated at the junction of two nullahs with the main river Bhaga. Jispa has a very large dry river-bed, a rarity in Lahaul.
Just on the edge of the river Bhaga is a small PWD rest house. Near this the river is shallow and plenty of trout fish can be caught during summers. The place is virtually an angler's delight. Good juniper plantation is around this village.
DARCHA
Darcha is situated at the junction of Yotche nullah and the Zangskar chhu which takes off from the Shinkun la. Both these nullahs meet with the main river Bhaga at this place. The valley broadens out from Darcha. The altitude of Darcha is about 3500 m. which makes it an ideal base camp for acclimatisation. Two days acclimatisation at this place will prove useful for expeditions to Baralacha la and beyond. Darcha is the jumping off point for treks to Padum over the Shinkun la or Baralacha la and Phirtse la and for treks or mountaineering expeditions to Leh and peaks of Chandra Bhaga series. However no tourist bungalow or rest house facilities are available on either side of the nullahs. A police check post is also there. Darcha is the last village where one can see sparse growth of trees. Beyond Darcha not even a single tree can be seen on either side of the highway. Landscape starts looking desolate and absolutely barren.
SURAJ TAAL
Suraj Taal or the lake of the Sun god is situated well on the summit of the Baralacha la, a little below an altitude of 16000 feet. The Bhaga river rises in this lake which is situated in a beautiful natural amphitheatre just below the highway. "During winters it remains in the grip of a pall of ice untidy with lumps of frozen snow and jutting stones". But in the summer season this tarn comes back to its glorious charm, the deep blue of its icy waters reflecting craggy mountains and snowy heights. This is an ideal halting place for having a bite that one might be carrying. No shops or dhabas are available around this place.
CHANDRA TAAL
The natural lake of Chandrataal is situated at about 14,000 ft above msl between a low ridge and about nine kms from the Kunzom pass. The lake lies in a broad grassy plain which in ancient times was a glacier. The lake is about a kilometre in length and half of it in breadth. Its circumambulation is five kms long. There is a brownish patch "Samundari Tapu" in the middle of the lake which a number of people have tried to reach but in vain. There is a story of a mermaid living in the glacial lake. This is also said that a shepherd from Hansa village in the Spiti valley fell in love with the fairy and spent some time with her under the water. Cranes and ducks abound in the lake.
Chandra Taal is a favourite halting place for the shepherds because of rich growth of grass. The water in the lake is so clear that stones at its bottom are easily visible.
Alpine vegetation grows on the surrounding moraines in summer. This lake freezes during the winter season. Its waters are crystal clear and free from pollution. A number of temples exist along the periphery of the lake.
UDAIPUR
This sub-divisional headquaters is situated at the junction of the mighty Mayar nullah with the main river Chandrabhaga. Situated 53 kms away from Keylong, earlier this village was known as Margul or Markul. Around 1695 it was renamed Udaipur when Raja Udai Singh of Chamba (1690-172'8) raised it to the status of a district centre in the Chamba-Lahaul which his father Chatter Singh had annexed to his Chamba state.
Good kail-blue pine forests can be seen all around the village. Since the altitude is low, apples, walnuts, apricots, etc. are grown in the area. This village is warm but avalanches-prone; the latter making it unsuitable for district headquaters. However Udaipur offers the most thickly forested and green scenery in Lahaul. Hermann Goetz who visited this area in 1939 complimented the natural charm of this place by comparing its scenery to the Swiss scenery.
This place attracts a lot of tourists and pilgrims to its two unique temples, namely, Trilokinath and Markula Devi temples.
Trilokinath temple is representative of the Kashmiri-Kannauj style of, Lalitaditya of Kashmir (725-756). Most of the Trilokinath temple is of much later period, but the column bases of the original porch of the sanctuary are of a very special type characteristic of the reign of Lalitaditya. This Shiva temple was transformed into a Buddhist shrine by Padma Sambhava. However, according to Goetz its present Lamaistic image of Avalokiteshvara-Trilokinath cannot be earlier than the 12th C. This temple continues to attract both the Hindu and the Buddhist pilgrims. In the centre of the compound one can still see the Nandi Bull of Lord Shiva. There is also a drain in a wall of the temple at the level of the platform in the sanctorum which was probably built at the time of construction to drain out the water or milk which was poured over the Shiva.
The temple is built in the classical style introduced in the hills in the 7th and 8th C. As is typical to the style this temple consists of a curvilinear stone tower (shikhara) crowned with the characteristic 'amalka' (imitating a segmented gourd). Like plains there is no pillared hall (mandapa) in the hills perhaps owing to non-availability of clear ground.
Every year in the month of August a festival named Pauri is held there for three days when followers of both religions gather to offer prayers.
The Markula Devi temple goes back to Ajayvarman's reign in Kashmir, though no original work of so early a date survives. But part of the Markula temple has been copied during repairs in the 11/12th and 16th C. The phase of Kashmiri art in the 11th and 12th C in its transition to the Lamaistic art of Western Tibet is represented by the inner facade of the temple; main characteristic of this transitional phase being three headed Vishnu images.
Markula's wood carvings belong to two different periods, the earlier one consisting of the facade of the sanctum sanctorum and the ceiling and four main pillars of the mandapa; arid the later one consisting of two additional pillars, the dwarpala statues on both sides of the facade, window panels and the architraves supporting the ceiling. The exterior of the temple is most ordinary as it had to be renewed time and again because of vagaries of nature. The temple is the usual structure of timber-bonded stone. The temple is covered with a steep gable roof of wooden shingles in a steep pyramid looking like the Shikhara temples in the plains. The interior, however, is rich in artistic quality.
The wall panels depict scenes from the Mahabharata, Ramayana, Sunderkand, Yuddhakand, grant of ground by Raja Bali to Vaaman, three headed incarnation of Lord Vishnu, Churning of the ocean (Samudramanthan) Amritpaan, etc.
The ceiling consists of nine panels of different size and shape. Eight of these border the big centre piece. The centre piece, is in the Lantern style. The 'kirtimukha' masks on this centre piece are characteristic of the 7th and 8th C. Four figural panels on the four basic directions depict Gandharvas busy with their mates and holding objects like crowns, bracelets, jewels and charnaras, etc. Their dance, poses are those of the Bharta Natya and the costumes resemble the late Gupta period. Also shown are Nataraj and Gauri with dancing Ganas. Shiva on both sides is flanked by his alter egos, the Bhairavas. The next panel deviates from the Hindu pantheon or myth for it represents the "Assault of Mara". In the centre Buddha is shown sitting on the Vajrasana in Bhumisparshasana calling the Earth goddess to witness his victory over Mara or the god of Lust and death.
The facade of the temple is most richly, elaborately and intricately carved. The niches of the door jambs have been carved into complicated gables of late Kashmiri style. The facade displays, the Ganga, the Yamuna, several Yakshas and. Kinnars, ten incarnations of Lord Vishnu the Navgrahas and Lord Surya (the sun god). The Sun god is repeatedly shown on his chariot drawn by seven horses making it explicit that the temple was dedicated to Lord Surya.
The silver idol of Kali in her aspect as Mahishasurmardini was installed by Thakur Himpala in 1569-70. The statue was cast by one Panjamanaka Jinaka from Bhadravah. The workmanship of the statue cannot be called exquisite because the bodies of the goddess and the buffallo look bloated. The statue head is too big and her Crown resembles the ceremonial headgear of a Tibetan lama. The enclosing frame suggests brass idols of the 15th and 16th C. from Rajasthan, the of it-the backs of early Moghul thrones. The impact of the Moghul and Rajput styles is understandable which perhaps penetrated via Balor which then had some control over Bhadravah. The Tibetan element is also not surprising in a frontier area like Lahaul where Tibetan Lahaulis treat Markula Devi as rDo-rje phag-mo (sanskrit Vajravarahi). Previous to this installation Lahaul had been for several centuries under the Ladakhi supremacy, and it was then that the Lamaistic sculpture was introduced. At the time of its reconversion into a Hindu shrine it was natural to seIect an image of Kali because of its superficial similarity to Vajravarahi. The poor and uneducated local population could hardly make any distinction between the Lamaistic and the Hindu interpretations of the great goddess. This Hindu revivalist style was patronised by Raja Pratap Singh (1558-82) of Chamba. Selection of episodes from the Ramayana and Mahabharata is typical to this style.
Local population believes this temple to be the work of the master craftsman who built the famous Hidimba Temple at Manali for Bahadur Singh of Kullu. Historically this theory sounds plausible because Pratap Singh was the son-in-law and close fried and ally of Bahadur Singh. There is striking similarity between many figures and other details of the later wood carvings to the relief's of the Hidimba Devi Temple.
This unique shrine is the last wooden temple built fundamentally in the tradition of the early 8th C. This is a must-visit place.
SPITI
Spiti (locally pronounced 'Piti') or the 'middle country', has its sub divisional headquarters at Kaza. The river Spiti originates at the base of the Kunzam range and flows eastward to join the Sutlej at Khab in Kinnaur. In practical isolation for centuries, Spiti has an intensely introvertive culture centred around its several monasteries- Dhankar, Ki, Tabo, Mud, Gungri, Lidang, Hikim, Sagnam, Mane Gogma and Giu to name a few. Spiti was loosely ruled for many centuries by a hereditary wazir, styled Nono. The majority of the people are Buddhists, followers of the Geluk-pa sect. The repetition of the mantra "Om mani padme hum" (literally, 'Behold, the jewel is in the lotus'), is constant; it is believed to bring good fortune and wash away all sins. For all the seeming bleakness, Spiti possesses a haunting beauty. The wildlife in the region includes the elusive snow leopard and ibex, found in the Pin valley.
Spiti has come to be known as the "fossil park of the world". The three villages Kibber, Kaza & Kye fall on the route faovourite among those looking for fossils. These villages are situated at heights between 13,500 ft. and 14,400 ft. above msl. Langza is famous for fossils of maritime life. These fossils are found on either side of Kang-yur and Paapen-yu nullahs near the village.
KAZA
Kaza, the sub-divisional headquarters of Spiti, is situated on the left bank of the Spiti river at an altitude of about 12,500 ft. above msl. The village is overlooked by steep ridges. The otherwise soporific place hums with activity of tourists during summer, who converge here for permits, current exchange, information, accommodation, petrol and to witness the annual trade fair which a number of visitors compare with the fairs in some of the gompa towns of Ladakh. Besides, Kaza makes a ideal base camp for all treks and tours within the valley. Guides, porters, pack animals and most importantly permits for treks can be obtained in Kaza.
There are two rest houses in Kaza proper. The Electricity Board rest house is at Rangrik just 4 km away. It is the best in the valley. Kaza has one of the two Sa- kya- pa sect monasteries. The other monastery is at Hikkim. Opposite Kaza on the right bank of the Spiti river is Kyuling from where the nono of Spiti ruled over his subjects. Rani Damyanti, a descendent of this ruling, family, now resides in Kaza preserving all the stately charm of the yester years.
DHANKAR
On the left bank of the Spiti river at a distance of 32 kms downstream from Kaza, near Shichling at an altitude of 3870 m, nestles the citadel of Dhankar, the official capital of Spiti. The citadel is built on a spur which projects into the main valley and ends in a precipice. The location of this fort is strategic as Spiti always had to suffer innumerable aggressions by its neighbors. The location allowed the Spitian to keep vigil on the approaches and to submit messages to surrounding inhabitations in case of danger. Whenever the Spitians were attacked, they built huge fires to signal meeting in the safe sanctuary of rocks, i.e., Dhankars. In the meeting all men and women decided the course of action to be taken against the aggressors.
According to the State Gazetteer, "(The fort) became notorious for housing a cavernous dungeon which the Nono used as prison. It contained a cell without doors having only a small opening at the through which the condemned person was lowered and received his meals."
The fort of Dhankar now lies in ruins, but still is a place worthy of visit. From the remnants of the fort one can see vast expanses of the Spiti valley.
Dhankar is also of art historical importance. Founded between 7th and the 9th centuries, Dhankar's old temple complex occupies the southern part of the steep mountain slope of the village. It is known by the name of Lha-O-pa Gompa (monastery of the followers of Lha-O).
The monastery consists of a number of multi-storeyed buildings perched together, giving a fortress like impression. There are five different halls including Kanjur, Lhakhang, and Dukhang where a life size silver statue of Vajradhara, the Diamond Being, is placed in a glass altar embellished with scarves and flowers.
Most interesting at the Lha-O-pa gompa is the small chapel on the uppermost peak above the main monastery - Lhakhang Gongma. The building is decorated with depictions of Shakyamuni, Tsongkhapa and Lama Chodrag on the central wall Dhankar's main attraction, although least publicised, is a fresh water lake about 2.5 km from the village at a height of 13500 ft. Set amidst lush green pastures, the lake offers a perfect idyllic camping site. Some boating facilities are proposed to be introduced in the near future. Under the Desert Development Project of Spiti the common carp variety of fish has been introduced in this lake. No angling is, however, allowed in the lake.
Dhankar is approachable by a motorable road, good for small vehicles only, that branches off for Dhankar from the main Kaza - Samdu road at a point around 24 kms from Kaza. The branch road is 8 kms in length upto Dhankar.
There is no rest house in the village. If you plan to halt for night, do carry tents, sleeping bags and other provisions.
LHALUNG
From the small hamlet of Attargu the track leads through deserted and rugged terrain over heights of around 3800 metres into the Lingti valley. Lingti is the third biggest river, after the Pin which pours its great waters out into the spiti. The road into the Lingti valley leads along the slopes of the Lingti's right bank in serpentine curves from which one has a giddy view of the few medieval settlements along the river. After an hour-long drive the valley opens up a little for the rich pastures of Lhalung town, consisting of barley and the yellow rape that adds another beautiful colour to the reduced palette of Spiti.
A few of the chhortens lead up to the monastic site from the outskirts of the village. The compound consists of five buildings. At some spots fragmentary remains of a wall encircling all the buildings are to be found. The local tradition that the site once consisted of nine temples, together with the rich interior of the main chapel and the fact the building is also attributed to Rinchen Zangpo, may suggest that the temple like that of Tabo was designed as a Chokhor site, a place of learning and debate as opposed to a simple chapel for worship by local people.
The paintings on the walls are of recent date. Serkhang, the golden hall is completely overwhelmed by the number of deities present. The small chapel has a total of 51 deities, either mounted against the walls or placed on the central altar, of which the most are painted in gold.
KUNZAM PASS
This pass is situated at 60 kms from Gamphu on the Gramphu-Kaza- Sumdo road. It provides chief access to the Spiti-valley from Lahaul which is separated from the Spiti valley by the great Kunzom range, and from where the Spiti, pronounced Piti, the chief river of the area takes its source. Though higher than the Rohtang Pass, Kunzom is safer and provides easier ascent and descent. The altitude of this pass is about 4590 m. The panorama as viewed from the is breathtaking. The lofty Shigri Parbat can be seen right in front in all its grandeur. The crest of the pass has been marked by a chhorten of stones erected ages ago. Recently a temple has been built on the . A hut has also been built for the people to take shelter.
Kunzum Jot
The crest of the pass is marked by a wall of mani stones clearly suggesting that one is now stepping into a Buddhist country. A temple dedicated to Durga, the fierce female deity, was built by some gaddies but it could not withstand avalanches and today is in ruins. People believe that the deity has refused to live in the temple. She prefers to stay in the open. Her foot impressions worshipped by gaddies and local people.
There is a small hut about 200 m. away from the temple where travellers can find shelter during foul weather. For tourists it is a favourite halt for tea or snacks. From Kunzom one trek leads. Chandrataal, the lake of the Moon.
LOSSAR
Lossar is the first inhabited village on the Spiti side if you advance to the valley from Manali over Kunzom pass. Situated at a height of 4,085 m., the village is singularly secluded. Sight of Lossar to a trekker coming down from Kunzom brings instant relief. The neatly white-washed mud houses with red bands look extremely picturesque. The contrast is rendered all the more appealing by verdant fields and willow plantations around the village. According to Gerard, "Lofty as the level of Lossar is, there is little in the landscape to betray its position when viewed in summer, embosomed in flourishing crops and herds of Pashmina wool goats. Yaks and horses meet the eye upon the high activities of the mountains, and an ardent sunshine keeps the air looming from the effect of mirage.
There is a small gompa in the village. The flat roofed houses are ped by white flagpole which the superstitious believe saves them from evil spirits and brings prosperity.
There is a PWD rest house at the edge of the village where one can stay. A few meters from the rest house from Spiti river in all its serenity. A small flight of steps leads to the river bank where one could even venture a swim.
The village grows seed potatoes and green peas besides traditional crops. Yak is the beast of burden. Ibex, blue sheep, etc. can be seen in the higher reaches around the village.
Porters, pack animals and guides for Chandrataal and other treks starting from Lossar can be hired from here.
The people of Lossar are very hospitable, it is common for the villagers to invite touring officials to their village for a binge where the gusts are regaled to the tunes of local music and dance an liberal helpings of chhang and arak. One wonder if the tourists are also accorded the same hospitality.
The inhabitants dress up more like their Tibetan counterparts and perform an interesting post harvest Yak dance which can be witnessed during La Darcha fair.
Lossar is surrounded by vast alpine, meadows which are frequented by herders from Kangra Mandi, Chamba, Kullu and Bilaspur. The shepherds believe a stay of two months in and around Spiti immunises their flock and increases their fertility.
KYE MONASTERY
Overlooking Kaza from a height of about 13,500 ft, the Kye monastery is the largest in the valley and holds a powerful sway over the most populous part of the valley around Kaza. The gompa is an irregular heap of low rooms and narrow corridors on a monolithic conical hill. From a distance is resembles the Thiksey monastery near Leh in Ladakh. The irregular prayer chambers are interconnected by dark passages, tortuous staircases and small doors.
Hundreds of lamas receive their religious training in the monastery. It is also known for its beautiful murals, thankas, rare manuscripts, stucco images and peculiar wind instruments that form part of the orchestra whenever Chham is enacted in the gompa in summer. Another interesting aspect of the gompa is its collection of weapons which may have been used to ward off marauders as also to maintain its control over people betraying a church-militant character.
Thousands of devotees from all over the world here attended the Kalachakra ceremony which was performed in August, 2000 by His Holiness Dalai Lama.Kalachakra initiation (Skt. Abhisheka, Tibetan Wang) is not just an elaborate puja or a religious congregation. It is a workshop in a grand scale to make an earnest effort by both the teacher and disciples to awaken their Buddha nature by the combined forces of teaching, prayer, blessing, devotion, mantra, yoga and meditation. It is an effort by every participant to try to discover the true and permanent peace for the sake of all others. The Buddhists believe mere presence during this elaborate initiation ceremony stretching over a few days, liberates the participant from suffering and bestows on him the bliss of Enlightenment.
The ceremony focuses on five main subjects - cosmology, psycho-physiology, initiation, sadhana and Buddhahood. A Kalachakra mandala and Viswatma deitiy in union with his consort are at the centre of this ceremony guiding the disciple through the tedious process of initiation.
The gompa is approached by road from Kaza (only 12 km). However, it is only 8.5 kms trek from Kaza.
KIBBER
Kibber is located at a height of about 14,200 ft in a narrow valley on the summit of a limestone rock. It is only 16 kms from Kaza and a bus service plies between these two places in summer. Kibber is a rather pleasant village with plenty of cultivation. The moment you get down from the bus you are greeted by lush green fields which look strikingly refreshing against the arid backdrop of lofty hills.
There are only 80 houses in the village. The remarkable feature about the architecture is the use of stone instead of mud or adobe brick used extensively in the valley. There are a civil dispensary, a high school, a post office, a telegraph office and a community TV set in the village. There is a monastery in Kibber which is named after Serkang Rimpochhe of Tabo. The lama breathed his last in Kibber in 1983 and when he was being cremated a water source erupted from that spot. Even today the source is being used by the villagers. There is a traditional trade route from Kibber to Ladakh over Parang La. The Spitians go to Ladakh to barter their horses for yaks or to sell for cash. The trek to Ladakh takes minimum 3 night halts. Permits are required for this trek.
PIN VALLEY
One of the four local units of Spiti is the Pin valley which lies on either side of the Pin river. Geographically, the Pin valley is shut off from the rest of Spiti by high mountains. The only opening has been provided by the Pin river that forces its way through a deep narrow gorge to join the main river Spiti, at Attargu.
The Pin valley is famous for its internationally recognised Chaumurti horses that are bred and sold for considerable sums in Rampur-Bushahar during Lavi fair and in Ladakh. The climate and the rich grass of the valley produce extremely sure footed horses able to negotiate great heights without much difficulty. A tourist in the Pin valley may see scores of horses, colts and fillies grazing on the river banks and some youths galloping away on these horses singing wildly in joyous abandon.
Horse racing and arrow shooting are very popular in the valley. A tourist may frequently come across arrow shooting competitions called Dhuvor.