Not This, Not That ~ A TRIP WITH
HEADACHES
By
this time, Loi, Phong and Trung had flown into Singapore
and staying with some of Loi’s relatives; I
spoke with them on the phone and was assured that
everything was on course. They flew out to Kathmandu
a day before me in mid-November. Kalu met me at the
airport, having been notified by Charles that I was
coming. He took me to a hotel in the city.
It wasn’t long before I ran into Trung in Thamel,
the tourist-belt, and he took me to their hotel, which
was cheaper than mine, so I moved there. I then set
about showing them around, but this wasn’t easy,
especially with Phong, who didn’t want to get
up early to go places, and complained that he thought
this was to be a holiday where he’d be able
to relax, and that he needed ten hours’ sleep
a day! He hadn’t brought anything with him in
the way of provisions, but greedily ate whatever I’d
given them money to bring for me; he behaved like
a spoiled brat! Trung was alright for a while, and
wasn’t like Phong.
We met Raju, a thanka-shop owner, who appeared quite
friendly and trustworthy; we sometimes used to drop
in to talk with him when we were passing.
I applied for an India visa, but because it takes
the embassy so long to issue one ~ up to a week ~
I decided to go to Pokhara for a few days and then
return to collect it. I’d earlier contacted
Yam Bahadur to ask if he’d like to accompany
us around India as our translator; he’d agreed.
Consequently, we set out, breaking the trip in Dumre
to pick him up. We met his large family in their one-roomed
home which had neither electricity nor running water,
and gave them some money and clothes. He was soon
ready to go with us.
I met an Australian Christian missionary in Dumre,
who was busy trying to catch fish. Years before, the
government had pro-hibited such people from entering
the country, but now they were flooding in, doing
their utmost, by whatever means they could think of,
to convert the ‘heathens’ and ‘save
their souls.’ Although most Nepalese call themselves
Hindus or Buddhists, they are quite ignorant about
their religions, and are very super-stitious, and
many are illiterate, so this was a ‘happy hunting-ground’
for the missionaries; Christianity always flourishes
in such conditions. You don’t need a brain to
be a Christian; all you need is to believe the simplistic
nonsense that is fed to you.
In Pokhara, we found a cheaper hotel than in Kathmandu,
and spent a few days there, taking a row-boat out
on the lake, and climbing up to the stupa. Then, with
Trung and Yam Bahadur ~ who from hereon, I’ll
refer to as ‘Ashok,’ which is the name
I gave him to make it easier for the others ~ I returned
to Kath-mandu for my visa, arranging to meet Loi and
Phong at Lumbini; Loi had made a short trip in Nepal
and India the year before; they would make their own
way there.
Visa obtained, we took a night-bus from Kathmandu
to Bhairava, and met the others in Lumbini as planned.
We visited the new Vietnamese temple; it was one of
several coming up there. Thay Huynh Hieu had achieved
wonders there, as it is by no means easy to get things
done in these parts where corruption and in-dolence
prevail.
We pressed on to Gorakhpur and caught a bus to Kusinara,
but Phong seemed unhappy that Trung should help me
with my bags, though I never ascertained why; he
never offered. At Kusinara, our troubles began.
At the Chinese temple, the Vietnamese nun I’d
met there before very rudely wanted to put us all
to stay in one room, but I wasn’t having this,
of course, and we got several of the many empty rooms
there.
We went to the other main Buddhist places, staying
in the Vietnamese temple in Budh-Gaya. From here,
we went to Rajgir, where we climbed to Vulture’s
Peak and the Shanti-Stupa on the hill above, we also
went to the Saptaparna Cave behind some other
hills. Supposedly, this was the place where the First
Council was held, three months after the Buddha’s
Demise, when a great number of monks met to codify
the Teachings while they were still fresh in mind
and before they forgot. I had never been there before,
but failed to understand how a great number of people
could have got inside, as the cave is such that it’s
not possible even to stand up in it; the flat place
outside is also not very spacious.
We returned to Benares to get a train to Madras. It
was night by then, and the train was there, but in
darkness, as there was still an hour or so before
departure. We got in to put our bags down, but must
have been followed by someone else ~ probably someone
with a well-rehearsed modus operandi ~ and
in the confusion, one of our bags disappeared; it
contained my cam-era, our Lonely Planet Guide
for India, and some other useful stuff. I later
learned that Benares station is notorious for this.
The trip to Madras was long and tiring, and it took
a while to find a hotel once we got there. The others
were not interested when I showed them around, and
when I pointed out the Courts ~ an at-tractive Raj-era
building in the Indo-Saracenic style ~ and asked if
they would like a closer look, Phong asked, “What
is it?” and passed on. Loi complained about
the food, saying she wanted something more substantial
than what the locals ate (later on in the trip, she
was quite happy with it, though). Trung got sick with
fever or something and became rather scared, the little
boy in him showing through. I took him to a hospital
where I bought a new syringe for him to be given a
shot in his butt (very unwise to trust hospitals in
India; they recycle everything).
Loi and Ashok accompanied me to the Theosophical Society
headquarters at Adyar, just outside Madras, while
Trung and Phong went off on their own somewhere. We
had quite a nice time. But by this time, Trung was
fed-up; the cultural aspects of this trip were nothing
to him, and decided to return to Kath-mandu, so got
a train back to Gorakhpur, alone, and buses on from
there. And Phong was more interested in watching cricket
on TV than in anything else.
We went to Ajanta and Ellora, and also to some caves
I’d never been to before, known as Pithalkora,
which were remote and hard to reach; they were even
older than the other caves; the sculpture showed unmistakable
Persian influence, with winged bulls and so on. It
was quiet and peaceful, when we arrived, with no-one
there. Suddenly, we were aware of a group of Japanese
visitors, who were on us almost as soon as we knew
it, as they came quietly and respectfully. Not long
after they’d gone, we heard a group of Indians
coming, long before they appeared; what a difference
in the behavior of the two groups! Indians are such
noisy people, and screech and yell so much; is it
to scare away any ghosts that might be around, perhaps?
The excavation of caves as monasteries began about
two thou-sand years ago. As Buddhism spread and became
firmly rooted, wealthy patrons showed their devotion
by financing the building of monasteries and cutting
of caves, and supporting the monks who came to reside
therein. Artists were employed to carve im-ages and
paint frescoes. The areas around would have been fertile
and cultivated, with villages where monks could obtain
alms-food. For some reason, it was decided to excavate
caves in Central India, rather than construct monasteries,
and these fared better than the temples and monasteries
in the Gangetic Plain, which were easier to destroy.
I mentioned earlier the de-struction of Nalanda by
marauding Muslims.
On from there to Agra, to endure the hassle with the
rickshaw pests in and around the station; they are
little short of violent in their solicitations for
customers. We negotiated with one of the less-vociferous,
and were taken to a cheap hotel in the Taj area. Here,
Phong decided he’d had enough of this trip and
would re-turn to Oz to watch cricket on TV. Consequently,
he got a train-ticket to Gorakhpur and went off on
his way back to Kathmandu; I didn’t try to dissuade
him, even though, if something had hap-pened to him
~ as it might have done ~ his family would have held
me responsible. Before he left, I took them to places
in Agra that they would probably not have gone on
their own.
Leaving some of our baggage in Delhi, we went to Dharamsala,
but it was snowing when we arrived in Macleod
Ganj and very cold. We stayed in a hotel, and
next day hiked up to Dharam-sala, as there were no
vehicles running. Along the way, people on rooftops
were bombarding passersby with huge snow-balls which,
if they didn’t directly hit them, otherwise
soaked them by splashing in the slush; I did not appreciate
these games. Dhar-amsala is where the Dalai Lama resides,
and people could still, at that time, request an audience
with him; he was quite acces-sible. We did not seek
one, however, figuring that he had better things to
do with his time. After walking around up there a
while, we descended to our hotel the way we had come,
and tried to get warm. We took a night-bus back to
Delhi, but it was the worst bus-ride I’d ever
had, as all the windows were either bro-ken or wouldn’t
close; it was damn cold and draughty, and the seats
were most uncomfortable as we bumped along; it was
such a relief to finally get there.
After more days in Delhi, we got a train to Bikaner
in Rajasthan to the west. It was my first time there.
We saw the fort, which doubled as the maharaja’s
palace, and visited several Jain tem-ples. I’d
read something of Jainism, and of what the Buddha
thought of it, but had never met any Jain monks before.
Jainism began at the same time and in the same area
as Buddhism, and is also non-theistic. Inside the
monastery, I wasn’t surprised to find the white-robed
monks wearing face-masks, as I’d heard that
this was one of their customs. One monk spoke English
quite well, so I was able to converse with them. I
was invited to sit ~ on the floor, of course ~ but
on a lower level than the Jain monks; I noted the
distinction, but didn’t object (many Buddhist
monks also subject other people to this kind of treatment);
I was also asked not to sit too close to them in case
I came into physi-cal contact with them, because ~
one of them said ~ I was wear-ing a watch, the battery
of which was alive! (?).
Saying that I knew something of the Buddha’s
opinion of Jain-ism, in order not to be one-sided,
I wished to know how Jains thought of the Buddha.
They said they agreed with most of what He taught,
but not with His meat-eating, which they found unac-ceptable
as they are fastidious vegetarians, avoiding not only
things like onions and garlic (as do many Buddhist
vegetarians), but even vegetables that grow in the
ground and which have to be uprooted, as that might
cause the death of worms and in-sects in the soil.
Many Jains ~ not only monks, but laity, too ~ also
refrain from eating at night, in case any insects
get into their food in the dim light. It is a religion
of so many restrictions.
Unlike Buddhism, Jainism didn’t spread beyond
India to become an international religion, as Jain
monks eschew any kind of transport and walk wherever
they want to go. They carry a soft broom to sweep
the way before them, in case they accidentally tread
on any insects and cause their death, and also go
barefoot for the same reason (feet being softer than
shoes). And instead of shaving their heads as Buddhist
monks do, they pluck out their hair by the roots,
though why they do this, I didn’t discover.
When I asked what they expected to get from their
extreme practices, they seemed taken aback and didn’t
know what to say. Out of politeness, I didn’t
pursue this, but it is a thing I ask Buddhists, too,
and could be asked of anyone: What do you ex-pect
to get from your practices, and are your expectations
realis-tic? Do your practices make you better than
people who don’t do such things, or do they
make you proud and feel superior? Does shaving your
head ~ or plucking out your hair by the roots ~ for
example, make you a better person? How? It is without
moral value, and cannot be considered good or bad;
it is simply amoral, and we lose our way if we think
of it as good merely be-cause it is something different.
The search for goodness can easily lead to conceit
and hypocrisy, which is definitely not good.
While talking with the Jain monks, a Hindu scholar
and his en-tourage joined us, and the situation changed.
I didn’t understand much of the dialogue between
Hindus and Jains, but caught a word here and there,
and because I knew something of Hindu-ism, could tell
that the Hindu was trying to prove his way supe-rior
to Jainism. He was talking about Maya ~ a central
Hindu idea ~ maintaining that everything is illusive
and unreal. I found myself siding with the Jains,
and joined in the debate by saying that things are
real in context, at the moment, but because they change,
ultimately are unreal. "But can you say pain
is unreal if I pinch you?" I said, leaning over
and pinching the Hindu’s leg.
We must resist the tendency to think ourselves better
than other people because of our practices, and not
elevate ourselves; if others elevate us we must be
even more careful, because if they can put us up,
they can also put us down. "Be humble, if wisdom
you would attain; be humbler still when wisdom you
have attained," says The Voice of the Silence.
Sit on a high place and you may fall down; sit on
the floor and you cannot.
There is no question about being better or worse;
we only tor-ment ourselves with our comparisons, when
in reality, we are in competition with no-one or nothing
but our own lower urges. So, if we are not better
or worse, what are we? Simply humans at a particular
stage of evolution, and as such have come a long way
in a relatively short time. According to anthropology,
humans have existed about 4 or 5 million years, which
isn’t very long at all, geologically speaking;
we are new-comers. Early humans, however, were more
like apes than we of today, but even so, they were
our ancestors, and we have good reason to be grateful,
for without them, we wouldn’t be here; if the
chain of generations had broken, humans would have
followed the dinosaurs into ex-tinction. How did we
survive? How did the chain hold? It’s really
quite amazing, and means that, as human beings, just
as we are, we are incredibly successful. It is essential
to try to under-stand this. We haven’t descended,
as is claimed, but on the con-trary, ascended, and
should think of ourselves as ascendants rather
than descendants. There never was a state
of perfection from which we fell ~ a Garden of
Eden ~ as the Bible says; we evolved from primitive
beginnings, and will continue to do so if we can avoid
destroying ourselves and Spaceship Earth.
Outside Bikaner, we visited a temple dedicated to
rats, thou-sands of them, worshipped and fed, and
it is said that, contrary to what you would expect
of them, their numbers never in-crease. Nor is there
a characteristic smell of dead rats.
Travelling further through the desert, we reached
Jaisalmer, where there is a remarkable fort on a hill,
with scores of towers, and still inhabited. The town
round-about has many mansions known as havelis,
the sandstone facades of which are ornate and intricately
carved. Jaisalmer owed its wealth and status to its
position on the trade-routes of former centuries;
its revenue now comes from tourism.
We got rooms in a hotel on the edge of town, but soon
discov-ered why the rates were quite cheap: they expected
us to sign up for a camel-safari into the desert,
but when we declined, they told us we would have to
leave. We went elsewhere for a couple of days, and
continued our explorations from there. It was a peaceful
place, with few motor-vehicles, as most of the streets
are too narrow.
From Jaisalmer, we went to Jodhpur, the blue
city, its houses blue-washed. The massive fortress
on its rocky outcrop is a must to see, of course.
As we were walking up, someone came out of his house
and insisted we go in for a cup of tea; it was hard
to refuse and we succumbed to his wiles, but only
that far. Inside, tea was served, and then he came
on with his spiel, which might or might not have been
true: how he needed money for the treatment of his
handicapped son. We didn’t give any-thing, feeling
we’d already been conned, and knowing all too
well about scams like this in India, and not only
how babies are for hire, but are deliberately mutilated
to be used for begging-purposes. I’m sure this
fellow tried this with every foreigner he saw coming
up or down the road to the fort; in fact, we’d
seen some coming out as we approached.
It is not uncommon to see cripples on the streets
of India, so badly malformed that they can’t
even walk or stand, but crawl around like crabs; they
are cynically used, by their ‘owners,’
to generate income, and couldn’t possibly survive
without them. These ‘owners’ probably
think of themselves as Hindus, and I’m sure
they would tell you, if asked, that they believe in
karma, but their actions show they have not begun
to understand.
There were other interesting sights to see around
Jodhpur, in-cluding the new and still-used palace
of the maharaja, and a group of ornate cenotaphs of
former rulers. The British shrewdly allowed most of
India’s princes to rule as they had long done,
and in fact, had their support. In the 1970’s,
however, Indira Gandhi shook them from their thrones
and they lost most of their vast wealth. Hard-put,
many of them turned their palaces into hotels for
the increasing numbers of foreign tourists.
Pushkar was our next stop. Built in a valley surrounded
on three sides by mountains, first-and-foremost it
is a holy Hindu town, built around a small lake which
is considered the most-sacred in India, with ritual
bathing-ghats and scores of temples. Countless pilgrims
come here to begin a journey which takes many of them
all over India to visit other holy sites. And while
temples to Shiva, Vishnu, Rama, Hanuman, Ganesh and
so on are com-mon throughout the country, here is
the only-and-only temple in the world to Brahma ~
the Creator-God of Hinduism ~ modest as temples go,
but with a good atmosphere; I went there often to
meditate. Then, apart from its religious significance,
an annual camel-fair takes place here, attracting
people from all over. To accommodate the great number
of visitors, many cheap hotels have sprung up ~ and
I mean about $3 per room, with bathroom and toilet;
there were even buffet restaurants with an amazing
variety and amount of good food, both Indian and western
~ in-cluding whole-grain bread, such as one seldom
comes across in India; Indian western bread is awful,
dry and gritty ~ all-you-can-eat for about $1. Nowhere
else in India have I come across such places, but
there is only so much one can eat at one sitting.
We climbed two steep hills near the town, to get a
good view looking down. We also went into Ajmer to
visit the small fort of Akbar the Great, and a famous
Sufi shrine, with the largest caul-drons I’ve
ever seen; on certain occasions they cook and serve
food to thousands here.
We moved on to Jaipur, the Pink City, and
joined a tour for once, and this was quite good, as
it took us to many places all in one day. It was maybe
our best day together; we had fun explor-ing the great
fort of Amber north of the city. Then, in the back-streets
of Jaipur, Loi was amazed at my ability to find my
way around, and was convinced I’d been there
before; well, I had, but not in all the labyrinthine
alleys we found ourselves in. I’ve wandered
all over India on my own, and never felt afraid. I
don’t feel this way in the West, where many
people are aggressive and violent on a whim.
Anyway, back in Delhi, we got reservations on a train
to Patna, which is an awful place, being the capital
of the poorest and most lawless state of India, Bihar.
Very few of the budget hotels will take foreigners,
and we had to hunt around for quite a while before
finding one; remember, we had lost our Lonely
Planet guide-book, which would have helped us
a lot. We took a boat-ride on the Ganges, which here
is very wide, and visited the Patna Museum, but this
is musty, dusty and poorly-maintained.
Getting train-reservations in Patna for our next journey
was such a hassle ~ India really is Hassleland!
~ that we settled for the long and tiring overnight
bus-trip to Silugiri, having decided to go up to Darjeeling.
It was such a relief to get off, and immediately,
we were bundled into a crowded jeep for the ride up
the twisting and hair-raising road to Darjeeling,
which straddles ridges cov-ered with tea-plantations,
and from where ~ weather permitting ~ you can see
the Himalayas We were not so fortunate, how-ever,
as it was raining and cloudy when we arrived; our
hotel rooms were damp and very cold, and I thought
I would die if we stayed there long. The next day,
the rain had ceased, and we were able to see something
of the town, visiting the Tibetan refugee-camp, some
tea-gardens, the Shanti-stupa on a hill, and the monastery
at Ghoom. We wanted to visit Sikkim, but
it was Saturday, and the office that issued passes
was closed, and we were not willing to wait until
Monday.
We returned to Silugiri, and caught a bus to the Nepalese
bor-der-crossing at Karkabitta, but ran into a problem:
there was a transport-strike, and nothing was running,
so we had to spend a day there. I didn’t know
at the time that it was Maoist-imposed; it was the
first of many of their blockades I was to experience;
their in-surgency was just beginning in earnest, and
they could paralyze whole areas of the country with
threats of bombings; people were afraid to defy them,
as they were not empty threats, either.
Anyway, the next day, we parted from Ashok, seeing
him off on a bus bound for Pokhara, while we got one
to Kathmandu, arriv-ing there late in the night fourteen
hours later. At the bus-station, as we were getting
our dust-covered bags from the locker, we were approached
by a hotel-tout, who offered us rooms at Rs150; we
were tired and needed little persuasion to accom-pany
him, and were as soon asleep in Snow-Lion Guest House.
Our trip together was almost over, but we couldn’t
get flights out for some days, so had time enough
to shop for souvenirs. We went to see Raju, who told
us that Trung had visited him when he returned from
India, and he’d invited him to stay in his home
instead of spending money on a hotel. This was lucky
for Trung, as he was treated well, and given food,
too. Then, before he left, he had persuaded Raju to
help him buy a quantity of bags on credit, thinking
he could sell these back in Melbourne (just a fan-tasy;
he sold very few); he promised to send the money for
them soon, but had not done so, and in fact, had not
even written to thank him. Raju was understandably
apprehensive. I could have paid the debt for him,
but didn’t; sometime of other, he must learn
to honor his word without being bailed out by others.
Overlooking Swayambhu and the whole valley, is a hill
known as Nagarjuna, after the great Buddhist
philosopher. I’d never been up it before, so
Loi and I decided to go, but it was quite a climb,
and we were unaware of how long it would take and
had brought no food or water with us. At the top,
many Tibetans were per-forming a puja at a Buddhist
shrine, with a fire of juniper-branches giving off
aromatic smoke; into this they tossed papers printed
with mantras, which were carried far aloft. Unfortunately,
what should have been a good view was not, as Kathmandu
is more often than not enshrouded in a thick haze
of smog; you can see it hanging like a blanket over
the whole valley when you fly in. The influx of people
from the countryside has caused Kathmandu to burst
at the seams, and the resulting pollution is horrendous.
There is no viable system of garbage- or sewage-disposal;
it is simply dumped into the rivers that run through!
However will they manage to clean it all up, even
if they finally decide to do something about it?
For some reason, Loi decided to shave her head, and
got one of the nuns at a nunnery to do it for her;
she looked alright, but bet-ter with hair. I was booked
to fly out first, but on the day of my departure,
there was another ‘strike,’ and no taxis
were running; Kalu and his brother, Tashi, came to
my rescue and took me to the airport on motorbikes;
I left Loi at the hotel, and that was the last time
I saw her. I had known, for a long time, that she’d
been in love with me, but I had never reciprocated,
and we always had separate rooms; nothing went on
between us.
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