During a pilgrimage to Badrinath and Kedarnath, our car driver posed a thought-provoking question: “We are taught that gods reside within us, in our puja rooms, and in local temples. While pilgrimages are part of our sadhana (spiritual practice), why do people endure such difficult journeys to remote, perilous places? Do the gods expect us to worship them only in such locations, despite the hardships?”
In response, I explained that enduring physical challenges and hardships is often seen as a form of prayaschitta (atonement) for sins. Many who undertake these arduous journeys are aware of the risks but find mental satisfaction in overcoming them, believing that the sacrifice adds value to their devotion.
However, the recent tragic accident near Pokhara, Nepal (May 9th, 2012), after a visit to Mukteswar, brought the driver’s question back to my mind. Unfortunately, this was not the first such accident, nor will it be the last. The high-altitude pilgrim sites in Nepal are fraught with danger, and the services provided by private airlines often fall short of safety standards. This raises a critical question: Should people venture to such remote places without adequate facilities?
While I understand and respect the desire for adventure and the spiritual allure of remote, dangerous places, careful consideration is essential. Those who seek adventure or natural beauty are often prepared for risks, with proper training and support from experienced teams. For example, when I visited the Pindari Glacier, my disciple, who runs a trekking business in the Himalayas, provided a thorough orientation. Unfortunately, commercialization has compromised many tour and pilgrimage packages, so people must think carefully before embarking on such journeys.
In the past pilgrimage was done exclusively as part of sadhana and fulfilling certain vows. But the modern trend also included combining ‘Tourism with Pilgrimage’, giving more importance to tour than pilgrimage. Surinder M Bhardwaj and James G. Lochtefeld throw more scholarly perspective about this. See: Tirtha, in Sushil Mittal & and Gene Thursby, The Hindu World, New York, [2004] Reprint 2018, pp. 478-501, specifically ‘Tourism’ pp. 494-95.
I do not question anyone’s bhakti or sadhana; if the goal is to have darshan (a vision) of their deities, such experiences can be found in safer, more accessible locations. However, if the intent combines adventure and pilgrimage, careful planning, preparation, and selecting the right agency are crucial. Otherwise, tragedies are inevitable.
Such accidents are often explained away as divine wrath due to ritual impurities or the karma of the devotees. For instance, car accidents during the Ayyappa pilgrimage in South India are often attributed to failures in observing ritual purity, rather than the driver’s fault. Similarly, the daughter of a pilgrim killed in the Pokhara accident expressed that, despite the tragedy, she believed her father’s death during the pilgrimage ensured his journey to Vishnu’s abode. This attitude is common among pilgrims in the Himalayas, where the belief persists that dying during a pilgrimage guarantees immediate mukti (liberation).
While these explanations may console grieving families, they do little to address the need for serious consideration of safety measures on such pilgrimages, particularly to remote locations.
Dayanand Bharati,
Gurukulam [ May 18, 2012], revised on 27-8-2024
During a pilgrimage to Badrinath and Kedarnath, our car driver posed a thought-provoking question: “We are taught that gods reside within us, in our puja rooms, and in local temples. While pilgrimages are part of our sadhana (spiritual practice), why do people endure such difficult journeys to remote, perilous places? Do the gods expect us to worship them only in such locations, despite the hardships?”
In response, I explained that enduring physical challenges and hardships is often seen as a form of prayaschitta (atonement) for sins. Many who undertake these arduous journeys are aware of the risks but find mental satisfaction in overcoming them, believing that the sacrifice adds value to their devotion.
However, the recent tragic accident near Pokhara, Nepal (May 9th, 2012), after a visit to Mukteswar, brought the driver’s question back to my mind. Unfortunately, this was not the first such accident, nor will it be the last. The high-altitude pilgrim sites in Nepal are fraught with danger, and the services provided by private airlines often fall short of safety standards. This raises a critical question: Should people venture to such remote places without adequate facilities?
While I understand and respect the desire for adventure and the spiritual allure of remote, dangerous places, careful consideration is essential. Those who seek adventure or natural beauty are often prepared for risks, with proper training and support from experienced teams. For example, when I visited the Pindari Glacier, my disciple, who runs a trekking business in the Himalayas, provided a thorough orientation. Unfortunately, commercialization has compromised many tour and pilgrimage packages, so people must think carefully before embarking on such journeys.
In the past pilgrimage was done exclusively as part of sadhana and fulfilling certain vows. But the modern trend also included combining ‘Tourism with Pilgrimage’, giving more importance to tour than pilgrimage. Surinder M Bhardwaj and James G. Lochtefeld throw more scholarly perspective about this. See: Tirtha, in Sushil Mittal & and Gene Thursby, The Hindu World, New York, [2004] Reprint 2018, pp. 478-501, specifically ‘Tourism’ pp. 494-95.
I do not question anyone’s bhakti or sadhana; if the goal is to have darshan (a vision) of their deities, such experiences can be found in safer, more accessible locations. However, if the intent combines adventure and pilgrimage, careful planning, preparation, and selecting the right agency are crucial. Otherwise, tragedies are inevitable.
Such accidents are often explained away as divine wrath due to ritual impurities or the karma of the devotees. For instance, car accidents during the Ayyappa pilgrimage in South India are often attributed to failures in observing ritual purity, rather than the driver’s fault. Similarly, the daughter of a pilgrim killed in the Pokhara accident expressed that, despite the tragedy, she believed her father’s death during the pilgrimage ensured his journey to Vishnu’s abode. This attitude is common among pilgrims in the Himalayas, where the belief persists that dying during a pilgrimage guarantees immediate mukti (liberation).
While these explanations may console grieving families, they do little to address the need for serious consideration of safety measures on such pilgrimages, particularly to remote locations.
Dayanand Bharati,
Gurukulam [ May 18, 2012], revised on 27-8-2024
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