-Dr.Ramesh K. Dhungel

I read through the manuscript of the book Gosainkunda: Prakiti,itihas and samskriti (Gosainkunda: nature, history and culture) by Subash Acharya “Aagaman” and found it to be of interest for two major reasons: (i) it encompasses information relating to Gosainkunda, extracted and gathered from published sources, oral traditions and the data collected from the field and (ii) the study is the first guide book of this kind that has synchronically reviewed the published sources relating to various aspects of Gosainkunda, one of the most venerated and interesting Himalayan natural pilgrimage centers of Buddhist, Hindu and shamanistic spiritualists of Nepal, Tibet, and India.

Acharya’s work is appreciable because it is being published at the height of Nepal’s difficult period in its history caused by the growing ethnocentric trend in politics and the consequent disorder in socio-religious harmony historically maintained in the country from the earliest antiquity. If we study the historical and cultural phenomenon related to pilgrimage centers of Nepal, we find religious and cultural equilibrium characterized by the existence that is enhanced by such spiritual centers. Unfortunately, a good number of activists lamented with ethnocentric, regional, and particular political and religious interests are putting their efforts to shift the delicate balance and intentionally destroy this age-old tradition of socio-cultural harmony in Nepal. At this juncture, there is no doubt that the studies like the one by Subash Acharya can be instrumental to avoid the socio-cultural misunderstanding created by the activists with vested political and communal interests. I believe, Acharya’s book has been successful in bringing into light the harmonious importance of Gosainkunda to various ethnic and religious communities of Nepal, Tibet, and India. Nepal is one of very few places in the world where people of different ethnic origin gather together in one particular pilgrimage center for worship, pray, and celebrate their practices and traditions. In some occasions, they also perform and celebrate spiritual activities and festivals commonly together. Gosainkunda is one of such pilgrimage centers where Hindu, Buddhist, Bon and the Shamanistic practitioners of other streams go for pilgrimage and perform their spiritual duties according to their own traditions and beliefs.

It is interesting that most of the pilgrimage centers of this kind in Nepal are not seem to have a single text or guiding principle prescribed for paying homage, worship, and celebration of religious festivals. Thus, priests, shamans and general public of different spiritual beliefs are free to use their respective traditions while performing religious activities in and around pilgrimage centers of different geographic locations. However, because of the lack of proper historical and cultural knowledge of our harmonious society and the growing tendency to ignore the historical root of our cultural coexistence, we have been misguided by the mischievous agendas of both internal and external destructive elements causing Nepal to spiral towards civil war. In order to maintain the cultural harmony and social unity in ethnically diverged Nepal, this is the exact time that intellectuals and citizens with capacity, courage and wisdom must be very active in studying the nature of our deep-rooted cultural values and educate people by bringing into light the reality of our past. It can be expected that multidisciplinary or synchronic studies of prominent centers of cultural and religious importance such as this one can play an important role in maintaining socio-religious harmony in the country. Thus, in order to save Nepal from the danger of possible self destruction, studies of this kind has been an essential task for scholars and members of civil society who are committed to maintaining social harmony.

Although the main objective of the book is not intended to produce a disciplined research report, it has undoubtedly brought together information covering multiple aspects of the region from various sources. It covers the study of topography, geography, history, religion and cultures of the region and the destination pilgrimage center of Gosainkunda. The etymological description of the geographical names of Gosaikunda in Sanskrit, Tibetan, and local dialects of Tamang and Gurung (pp. 3-5) is one of the most useful aspects of the book. Similarly, the brief description of tangible cultural heritage of the pilgrimage destination of Gosainkunda and those located in different routes is also an important aspect of the book. However, it seems that the study can benefit from supplementary technical and historical details in the description of temples, monasteries, and sculptural arts.

Acharya’s book is overwhelmed with historical, touristic and geographic information. This study can be labeled as the semblance of published and unpublished Hindu, Buddhist and other literary and archival sources written in Sanskrit, Nepali, Newari, and Tibetan. A considerable space in the book seems to have been occupied by information relating to the Malla rulers and Newar society’s deep-rooted historical, cultural and spiritual linkage with Gosainkunda. The Newari sources collected and used by the author have supported the notion that the Buddhist Newar community’s involvement in the spiritual activities in Gosainkunda is higher than the Hindu Newars. However, the intensity of the veneration shown by the the Malla rulers towards Gosainkunda is always worth mentioning even though they were the followers of the Sanatana Hindu tradition.The touristic information included in the book is useful material for those who would like to plan a pilgrimage to Gosainkunda. Acharya’s book provides information without omission of any essential information. These include details of different routes to Gosainkunda, information regarding lodging, fooding, required clothing, and health related supplies to be taken by both pilgrims and tourists.The narrative presented by the author relating to the management aspect of the pilgrimage site can also be considered quite useful for those who intend to know about Gosainkunda in general or are planning a visit. This includes information relating to local organizations, government units and individuals involved in managing festivals.

I strongly believe, the book can play an important role in providing a better understanding of Gosainkunda and promoting its tourism industry as well as supporting the maintenance of socio-religious harmony in Nepal. Similarly, we can also expect that this type of study may also help to understand the unique Nepali tradition of unity that helped establish pilgrimage centers like Gosainkunda between Hindu, Buddhist, and shamanistic practices throughout the country. I congratulate the author for his successful endeavor. I also would like to extend my best wishes to the author and hope that he would be able to produce many more disciplined academic books in the years to come.

Cultural Historian and Coordinator, Himalayan and Buddhist Studies
Research Centre for Nepal and Asian Studies, Tribhuvan University, Nepal
(US visit-Columbus, Ohio, July 5, 2010)