Discover the Himalayas
through stories and walks
As Tihar arrived
Discover Our ICH Trails
in the Eastern Himalayas
villages turned
....colourful, vivid, and eloquently charming. A happy Sky, a landscape filled with joy and hopefulness, and people, in their distinct, handsome festive attire, all of these elevate the end of Autumn and welcome the crisp, chilly winter air in the mountains.
Every year,
Tihar concludes
with the joyous celebration of Deusi-Bhailo, a tradition that has been in practice for thousands of years. Some believe that the Deusi celebration dates back to Lord Krishna's period. Some say that the cultural credit for Deusi Bhalo is reserved with the Magar Army and the legendary king of Limbuwan. There are several myths and takes around its inception.
Pilgrim Scholar
Series
History's Forgotten Explorers
"सैर कर दुनिया की गाफिल, ज़िंदगानी फिर कहाँ।
ज़िंदगानी गर कुछ रही तो ये जवानी फिर कहाँ।"
Seven years ago, I was visiting the Indira Gandhi National Centre for the Arts (IGNCA) in New Delhi to attend a Seminar on Buddhism in India. It was the early Summer and the famed Janpath was bustling with pedestrians and vehicles. During the Seminar, I chanced upon the visiting Scholars and Students to learn more about their research topics. A lot of them focused on the evolution of Buddhism in the Sub-Continent. Most of the PhD and MPhil Scholars were writing their thesis in English. My particular interest was in meeting someone who worked in Hindi or any other Indian language. During the second day of my visit, I met a handful of students who were actively working in Hindi as their medium. One of them kindly introduced me to Rahul Ji’s work. He took me to an Exhibition happening on his works on the IGNCA Campus and I was lucky enough to find the Exhibition extended until the 14th of April.
I could not resist myself to stay back in Delhi until the 14th and ensured to come back every morning at 11 to go through the diverse collection of exhibits. A lot of them were sourced from the Patna Museum. The Museum heavily displayed Rahul Ji’s collection from Tibet. To be precise, I was fascinated by the sheer vastness of his work and only called myself a fool not to have known about him until my late 20s.
His first Book that I got hold of was “Ghumakkar Shastra” in a Book Shop at Connaught Place. I fondly remember the Shopkeeper Gentleman who stopped by me inquisitively twice as I looked for Rahul Sanrityayan’s Books. I asked him about “Volga Se Ganga”, and a few other books by Rahul Ji. After a while, he brought me “Ghumakkar Shastra”. It took me a while to believe in the title of a Book that was published in 1948 in Hindi literature. Only from the very name of it, it appeared so modern and ahead of its time. I of course bought it and it changed my understanding of Human Travel, that exists in the modern world.
We exchanged phone numbers and the next morning I was asked to meet Mr. Kanwal Singh (The Book Shop Owner) at Connaught Place sharp at 10:30 am. Nevertheless, I was 10 minutes early. He took me on his scooter and we visited the Exhibition together. With him there, I was introduced to Rahul Ji’s modern and ever-evolving ideas that shaped Hindi Literature, India’s Travel Literature, and much more. We had long chats and I didn’t feel hungry during lunch breaks.
Next up on Pilgrim Scholar
Writes Anirban Dutta
Coming back from the short trip
to Delhi and getting back to work in Calcutta, I experienced a very different city this time. I was halfway through his Book, i.e., “Ghumakkad Shastra”. Every human exchange that I witnessed made me think and analyse the context behind human actions. Rahul Ji did this in an extremely creative fashion that he evolved and experienced. Rahul Sankrityayan had extensive commands over more than thirty languages that he had learned and earned during his travels across India, the Sub-Continent, and Central Asia.
Born as Kedarnath Pandey in 1893
Rahul Sankrityayan was a rare confluence of intellect, language, and insatiable curiosity....
in Azamgarh, Uttar Pradesh, he admitted himself into a Madrasa to learn Farsi, Urdu, and Arabic. Later on, while discovering the path of a Sage, he was known as Ramudar Das. He didn’t restrict himself to one school of thought. He discovered several paths, questioned every belief, and introduced some of the best compositely creative analysis for humanity.
While I kept working in Calcutta, I always felt that I was missing out on traveling which entails knowledge. Rahul Ji’s thirst for traveling grew at a time when the Country was struggling with more than one issue. He instrumented Travel (भ्रमण) to fetch Knowledge that transformed him into a rare logical philosopher of his time.
a true Renaissance spirit who wove together diverse cultures, philosophies, and historical eras with unwavering passion. At a time when the world is once again witnessing the rise of ideological dogmas and cultural silos, his life emerged as a luminous example of how boundless inquiry, openness, and deep scholarship can transcend man-made divides.
In the later years, I would read about Sankrityayan’s methodical, multi-lingual, and deeply comparative approach that offered a refreshing model of intellectual discourse. His writings - whether travelogues, historical novels, or translations - embody a dialogue between tradition and modernity, East and West, spirituality and rationalism. He did not merely critique colonial narratives but reshaped Indian confidence through a universal lens rooted in indigenous knowledge and practice. It is a political and cultural necessity, reminding us that true progress requires both critical thinking and deep cultural empathy.
In “Ghumakkad Shastra”, Sankrityayan doesn’t romanticise travel; he refines it - demanding endurance, humility, observation, and a thirst for learning forever. The literature in the Book is a powerful cry for a generation to unwrap itself from provincialism and embrace the wide, wild, and wondrous classroom of the world. “Ghumakkar Shastra” is not just about how to travel, but how to live - restlessly curious, open to change, and deeply engaged with the human story in all its complexity.
It revives the ancient Indian ideal of the Parivrajaka - The Wandering Seeker
who roams not for leisure but for wisdom. Sankrityayan successfully elevates the traveller to a scholar, an avid explorer of civilisations, languages, and histories, who gathers insight with each step, turning the world itself into a living University.
Darjeeling offered Sankrityayan more than scenic beauty. It gave him proximity to Tibetan culture, Buddhist scholarship, and the living human pulse of the Himalayas. Here, he found both a gateway to Tibet and an abode for his ideas, as he delved deep into Buddhist philosophy, learned Tibetan with scholarly precision, and prepared for his daring journeys across the treacherous highlands of Central Asia in search of ancient manuscripts. It was here that the seeds of many of his later works were sown—works that would not only redefine Hindi literature but also reshape India’s understanding of its own philosophical and cultural depth.
Describe your image
Describe your image
Describe your image
To engage with his work today is to challenge the confines of insular thinking and rediscover the strength in intellectual pluralism. His research invites us not only to travel across continents but to journey inward — toward a richer, more interconnected understanding of humanity. He reminds us that knowledge knows no fencing, and that the pursuit of truth thrives through human exchange of dialogues, not conflicts!
In 2020, when I fi nally moved to Darjeeling, Rahul Ji’s thoughts and vision endured me more than any time in recent years. I set up a Travel Collective, i.e., “Darjeeling Walks”, where I have always prioritised Knowledge and Compassion above and beyond everything.
A Stroll through the erstwhile Summer Capital of the British Raj
In the mid-month of October, after the rains had washed away all the dust from the valleys and the distant hills clad in a resplendent green formed a dramatically picturesque backdrop to the bustling little town,
We took a walk around to satiate our ever-inquisitive soul with the
history of the town’s old localities.
Researched and Written by Vaishali Sinha
Comprising more than half a thousand villages and a handful of municipality areas, Darjeeling boasts a significant chapter of colonial history. From bright and colourful prayer flags spreading positivity far and wide, and intricately carved wooden verandahs to delicacies spanning various ethnic groups from the region, this glorious hill town, the former summer capital of the British Raj in India, will inspire anyone to trace back its original roots.
Join us on Summer Capital Walk!
With a group of local taxi drivers waiting for us to board their tourist cabs, we thought it would probably be sheer madness to try and imitate the local commuters. They mostly travel on foot from faraway villages, for work, important supplies, and other miscellaneous jobs. But then, it wasn’t long before we were on our way to explore the town on foot, embracing every possibility of tiring ourselves while climbing up and down the steep hilly roads in search of the rarely visited corners.
Darjeeling Rly Station | Photographed during Summer Capital Walk
St. Andrew's Church | Photographed by Udit Ghosh, a Darjeeling Walks traveller
The Lepchas travelled to these remote hills to reside when most of Darjeeling was an uninterrupted forest guarded by the Greater Himalayas.
Their influence on the land of “Dorje” meaning thunderbolt or vajra, is still quite prominent. Ruled by the colonial masters, these implausibly gorgeous mountains welcomed people literally from all corners of the world.
As much as it was owned by the Rajah of Sikkim and the Kingdom of Nepal, the British saw this territory as one of their sacred refuges, having been mesmerised by its pleasant and homely weather.
By the late nineteenth century, the Anglo-Indian population experienced rapid growth. Blessed with the sacred Dorje, Guru Padmasambhava's legacies accelerated the British and European expeditions. Needless to say, there were a few Indians too, who made their fortunes by staying beside their chauvinistic masters.
Dorjeling Monastery
Source: Wikimedia Commons
The majestic hamlet boasts a truly multidimensional heritage which is a result of years of socio-political occurrences. With the ever-growing interest of people belonging to various cultures coming to settle in Darjeeling from all across the world, Darjeeling quickly became a confluence of several cultures with many important landmarks and heritage sites. The old buildings, houses, memorials, churches, and schools still stand tall and reflect its colonial
past.
As we walked about the neighbourhoods, we noticed how the need for a safe and modest
living in the town drove a flurry of people to shift from their homes on the open, isolated
hillside and settle in a squalid slum. The ever-expanding urbanisation plays a definite role in the Darjeeling town becoming thickly populated and more polluted with each passing day. With expansion along the slopes and modern development, the town’s architectural fabric has changed a lot. Only a few parts have retained the old façade and charm from colonial times.
Raj Bhavan Compound
Governor House, Darjeeling
With so many cultures and communities, the multilayered history of Darjeeling town forms a narrative tinged with nostalgia, resembling the intricacies of a rich and colourful thangka with some distinct characteristics. Darjeeling, nestled between Sikkim and Nepal, started developing as a town in the early 1800s. We stopped to enjoy a panoramic view of the entire town from the Darjeeling Station against the overpowering and mystical Kanchenjunga. It was fascinating to see how local communities have prospered depending on the epic mode of transport and the pride of Darjeeling, the Darjeeling Himalayan Railway. Calcutta’s beloved “Tully Sahib” often recollects his memories when this railway was at its peak of commercial success and opposes the idea of calling the DHR a toy train because of its usefor strictly commercial purposes since its very inception.
A busy day for the DHR | Photographed by Martin Ferrabee, a Darjeeling Walks traveller & Advisor
It goes without saying that...
Darjeeling and its unparalleled tea industry would not have
developed without the success of the DHR. The DHR formed an effective rail link in the
Darjeeling hills using intelligent engineering techniques like narrow gauge tracks, loops, and
zig-zags that helped the railway to overcome severe gradients and fight its unforgiving
landscape. Interestingly, Mark Twain’s transcontinental journey to India features some of the
most exciting tales surrounding this majestic railway.
Mark Twain on his way to Tiger Hill | DHR Archives, 1896
The Railway Extension Company Limited once had opened its sister concern as a busy hydropower ropeway segment. Ruins of this ropeway are present in several sites connected to the DHR. Join us on our Summer Capital Walk and claim your copy of the “Map of the Significant Heritage Sites in the Darjeeling town”. You may also buy the map from us
Get
the Map
Avoiding the regular, we wanted to visit the ones tucked away in a quiet neighbourhood or perched on a hilltop, barely managing to be part of tourist itineraries. An uphill road from the station took us to the family church of Rev. William McFarlane where the aura of a lost time still lingers. Rev. William MacFarlane, a young Scottish missionary, was the first Scottish Missionary to have visited Darjeeling and Kalimpong. His major work was to uplift the conditions of the marginalised Tibetans and set up several schools and support centres to benefit the locals. One of his primary followers, Rev. Archibald Turnbull, also a Scottish missionary, dedicated his life to improving the conditions of the children from the deprived communities with no access to education.
Women in the Darjeeling hills always enjoyed a better status than women in other parts of the state. The hills actively nurtured a society where women were permitted to go out and work to earn a livelihood. However, they lagged substantially in receiving formal education, causing them to settle for minor and often hazardous jobs. With the introduction of British colonial rule in the nineteenth century and various social reform movements, women began to gain access to education. The Christian missionaries and the literati of the society attracted the women to the Western line of thought through education. Their progressive ideas influenced a remarkable gain of self-realisation and worth.
Sister Nivedita | Bose Institute, Darjeeling
Raj Bhavan, Darjeeling | One of the Estates formerly owned by the Raja of Coochbehar
One of the prominent personalities from the late nineteenth century was Raja Nripendra Narayan Bahadur of the princely state of Coochbehar, who played a massive role in the development of the Darjeeling town and its people. He had built more than forty estates in Darjeeling apart from funding other social projects. He was greatly influenced by his father-in-law, Keshab Chandra Sen, one of the leading exponents of the Brahmo faith. The liberal ideas of Brahmo Samaj shaped Raja's social, ethical, political, and personal outlook, forming the basis of his work in the later part of his life.
The town possesses a diverse ethnic and cultural setting due to years of intercultural dialogue. It is striking to notice how the Christian population in Darjeeling grew continuously following the arrival of the Scots. Some of the oldest churches in the Darjeeling hills are in their names. Surprisingly, Darjeeling also has a shrinking Parsee population. The first Parsees who migrated to Darjeeling during the British colonial rule were primarily entrepreneurs who came to meet the needs of different market segments in the town when many Europeans and elite Indians travelled to Darjeeling during the summers. Incidentally, the man who brought Hollywood to Darjeeling with his roles in several Hollywood feature films, television episodes, and blockbusters to his credit was born into a Parsee family based in Darjeeling. Erick Avari hailing from the repute family of the Madan Theatres, which pioneered the Indian Cinema industry, has acted in “Stargate”, "Independence Day", “The Mummy”, “Planet of the Apes”, “Mr. Deeds” and “Hachi – A Dog’s Tale,” to name a few. In an interview from 2017, we heard Erick recalling fond memories of his upbringing in this quaint little hill town of Darjeeling. To gain an in-depth understanding of the multicultural fabric of Darjeeling, you may join us on Culture Shock.
Just as a group of explorers with a perpetual thirst for knowledge find endless paths, so were we going about exploring every nook and cranny in search of the unknown and rediscovering this beautiful hill town with a lot of passion. With fascinating history woven into the narrative, this walk enlightened us about the forgotten history of Darjeeling town, its rich literary heritage and profound cultural legacy. It also made us realise how crucial it is to preserve and maintain all places with historical and cultural significance as a community. Inspired thoroughly by the life and history surrounding the hills of Darjeeling, we parted ways with the promise of reuniting because of a shared interest in all things significantly historical and yet-untold.
Summer Capital Walk unfolds the history behind some of the most impressive and significant heritage structures in Darjeeling town. It also introduces you to a range of stories, myths, and anecdotes based on the legendary figures of Darjeeling. Our idea is to bring you a range of experiences based on history, culture, and heritage and present to you tours with unpopular narratives. All our walking tours are ethically responsible for addressing the daily challenges in the Darjeeling hills. We are confident that with the interest of intrepid, enthusiastic, and curious travellers, Darjeeling's rich legacies can be restored for eternity.
Join us on the Tibet Mirror Trail
Researched and Written by Vaishali Sinha
In a time when unbiased media was hard to find, especially during the ideological tug-of-war between capitalism and communism in the mid-20th century, Dorje Tharchin Babu (1890–1976) emerged as a trailblazer.
A man of many talents, phenomenal vision and determination, Tharchin sought to
shape Tibetan opinions through his groundbreaking newspaper, The Tibet Mirror. Founded in 1925, the paper, originally titled Yul phyogs so so’i gsar ‘gyur me long (The Mirror of News from Different Regions) and commonly known as The Mélong was more than just a source of news. It became a platform for fostering secularism, celebrating religious diversity, and promoting a unified Tibetan identity.
Usually published monthly, The Mélong evolved into a vital journalistic endeavor, shaping the narrative of Tibet’s past, present, and future until its closure in 1963. Through his work, Tharchin offered a voice of clarity and purpose in a rapidly changing world, leaving an indelible mark on Tibetan history and thought.
A page from The Melong issue
Gegen Dorje Tharchin, better known as Tharchin Babu, hailed from Kalimpong, a region that played a crucial role in the border politics between the People's Republic of China (PRC) and the Republic of India (ROI). He was not only the renowned editor of The Tibet Mirror but also a key figure behind several other Tibetan-language publications that reached readers on both sides of the Himalayas, and even as far as New York. What began as a modest media initiative in the Indo-Tibetan borderlands soon became a powerful tool to connect with Tibetan-speaking communities across India, China, and beyond. Tharchin’s newspaper was driven by a mission to make a significant impact, informing and engaging readers wherever they might be.
Portrait of Tharchin taken in 1937, The Melong
Born in 1899 in Poo, Kinnaur, Himachal Pradesh, Tharchin’s early life was marked by hardship, as he was orphaned at a young age. He was baptized by Moravian missionary T. Schreve and trained as a teacher. In the 1920s, he moved to Kalimpong, where he began working for the Church of Scotland. Despite his religious affiliation, Tharchin was deeply committed to the welfare and independence of Tibet. Tharchin's influence reached beyond his professional life; he had extensive connections within the secretive world of British intelligence and was willing to cooperate with the British agents, as long as it benefited Tibet.
Tharchin's journey took a significant turn when he accepted a teaching position at the Ghoom Mission School, just outside of Darjeeling. He then taught Tibetan and Hindi at a Christian school run by the Scandinavian Alliance Mission. By 1917, Tharchin had earned a Government scholarship to pursue further education, which allowed him to move to Kalimpong and enroll in the Teacher Training program offered by the Scottish Union Mission. His growing expertise in Tibetan language led to the publication of two Tibetan primers: A Tibetan Primer with Simple Rules of Correct Spelling and The Tibetan Second Book. His work and knowledge of Tibetan caught the attention of W.S. Sutherland, a missionary who had spent decades in Kalimpong running an orphanage and missionary school. Recognizing Tharchin's talents, Sutherland quickly enlisted him to teach Tibetan to a group of Bhutia and Tibetan boys at the orphanage. Despite his busy schedule, Tharchin also continued his proselytizing efforts across Sikkim and worked as a Tibetan translator for embassies to Bhutan and Sikkim. It was during this time that Tharchin began building valuable connections with influential figures, including high-ranking Tibetan and British dignitaries who passed passed through the region on a regular basis, members of the Tibetan government, and aristocratic families. These connections laid the foundation for what would become his most significant achievement, The Tibet Mirror, a publication that would earn him international recognition.
The Tibet Mirror offers a window into one of the most transformative periods in Tibetan history.
At a time when vernacular writing was scarce and a Tibetan media presence was practically non-existent, the paper emerged as a vital platform for shaping Tibetan discourse. It reported not only on local developments in Tibet but also brought international news to its readers, including updates on World War II, India’s independence, and other significant global events. These updates reached a wide audience, from the Tibetan communities in Lhasa, Gyantse, and Kham, to traders and aristocrats travelling from Lhasa via the Chumbi Valley to Kalimpong, Darjeeling, and Calcutta. Tharchin, the editor-in-chief, expanded the paper’s reach by reporting regularly on events in regions like Bhutan and Ladakh as well.
He also gathered news from traders and pilgrims coming from eastern Tibet, providing The Tibet Mirror with a broader and more inclusive perspective. The newspaper reflected the vast geographical spread of Tibetan-speaking populations, extending well beyond Lhasa's political influence. Alongside its focus on world politics, the paper frequently highlighted foreign travelers, explorers, and scholars who ventured into Tibet or passed through Kalimpong. Notable figures such as Prince Peter of Greece, Johan van Manen, Ernst Schäfer, A.T. Steele, and Marco Pallis graced its pages, contributing to its reputation as a bridge between Tibet and the wider world.
The rise and fall of Hitler
The Melong featured photographs of Tibetan and international politicians, including full-page portraits of Roosevelt, Stalin, and Churchill, as well as critical cartoons, particularly targeting Hitler and the Japanese for their deceitful actions.
Kalimpong was more than just a bustling trade town
its unique location made it a classic example of a contact zone, where people of diverse cultural, ethnic, religious, and linguistic backgrounds encountered. As scholar René de Nebesky-Wojkowitz described it, Kalimpong was the "city of the seven new years," a place where people from all parts of the Himalayas and adjacent areas gathered to celebrate their New Year traditions according to their own calendars. Historically a British trade post since the mid-19th century, Kalimpong favourably sat along the Lhasa-Kolkata trade route, the same route that was later used by the People's Liberation Army (PLA) in the early 1950s to transport supplies from China to Tibet after the Battle of Chamdo. Following the PLA invasion of the Kham region, a large influx of Tibetan refugees streamed into Kalimpong, including traders, residents, and members of the Kashag (Tibetan Governing Council). Kalimpong also had a sizable Chinese population, many of whom later were interned in Deoli after the 1962 Sino-Indian War. This blend of cultures and histories made Kalimpong a dynamic and influential globally connected center of Indo-Tibetan exchange and a key player in shaping the course of Tibetan history.
Connected Histories: The Eastern Himalayas as a crossroads between diverse nation-states
A historical map of Tibet, divided into the three cultural regions of U-Tsang, Kham, and Amdo, each with its own distinct Tibetan dialect
With its strategic position on the historic wool trade route between Tibet and India, Kalimpong was also a place of exchange for famous Tibetologists, Tibetan, Nepali, and Indian traders passed through the town regularly, while British officials and explorers used it as a gateway to Tibet. It became a base for Western missionaries and the destination for Tibetan noblemen traveling to meet with British officials. In this melting pot of cultures, Tharchin founded The Tibet Mirror (or Melong), the newspaper that would serve as the only Tibetan-language source for international news, forging a vital link between Tibet and the outside world. From this very place, it was published regularly and circulated widely, and sent to Lhasa almost every month, where it was read by the Dalai Lamas (both the 13th and 14th), the Tibetan elite, and other notable figures. The 13th Dalai Lama became an enthusiastic reader and supporter of the publication, encouraging Tharchin to continue his work. This tradition was carried forward by the 14th Dalai Lama, who inherited the subscription and fondly recalled the paper as a key source of news. Reflecting on his experience, he noted, “There was a Tibetan paper published in Kalimpong, and that was the only source of news in Tibetan. Through that monthly newspaper, Sargyur Melong (Tibetan Mirror), I saw some pictures and was very eager to read it.”
Formal portrait of the 13th Dalai Lama, taken by Charles Bell/Rabden Lepcha in September 1910, Darjeeling, framed by the Dalai Lama's chief carpenter, and painted by Tsotra Namgyal.
Letters from the 13th Dalai Lama to Tharchin
The Tibet Mirror Press became an essential platform for communication along the Sikkim-Tibet borderlands, especially for the wool trade.
Beyond reporting regularly on market prices of wool and other commodities, it introduced some of the first illustrated print commercial advertisements in the Tibetan language. Rooted in colonial mercantile networks and Christian missionary infrastructure, the press also reflected the region’s evolving economy, transitioning from barter systems to a more capitalist framework. Through The Tibet Mirror, Tharchin consistently advocated for a historically independent and unified Tibet. During this time there were very few alternative sources of Tibetan-language information about the communist takeover in Tibet, and therefore, the newspaper played a crucial role in shaping the emerging narrative of Tibetan nationalism. Despite its modest circulation, the paper reached a much larger audience than the numbers suggested. Shared and read by multiple people, its influence spread far and wide, with some copies even reaching the West.
Having become a platform for progressive thinkers, The Melong offered news and ideas that were not available elsewhere. Even figures like Heinrich Harrer and Peter Aufschnaiter benefited from a sympathetic article in The Melong, which helped them secure Tibetan visas after fleeing wartime Germany. Heinrich Harrer, in his diary entry dated March 3, 1946, expressed gratitude for this article in the paper and remarked, “This article is excellent for us because there is nothing negative in it; quite the contrary, it is written in an even more imploring tone than we ourselves used when presenting our request to the Tibetan government.” The paper’s coverage also extended to significant international events like the Olympic Games and anniversaries of the Indian Empire. As the specter of war loomed, Tharchin, penned an urgent editorial warning of the impending apocalypse, drawing on New Testament references to emphasize the urgency of his message. When the war broke out, The Tibet Mirror became a trusted source for updates on global conflicts. It provided detailed accounts of battles in North Africa, the Soviet Union, and the bombings in England and Germany. As the war crept closer to India, the paper shifted its focus to the Burmese front and the Pacific, areas that directly threatened the region, making the newspaper an invaluable resource for its Tibetan-speaking readership.
What truly set The Tibet Mirror apart from previous Tibetan publications was its focus on being a medium for the public, rather than serving solely as a religious or political mouthpiece. Unlike the Christian missionary publications or the political propaganda of Republican China, The Tibet Mirror was envisioned by Tharchin as a space for an active public engaged with issues of national importance. Tharchin’s work as one of the first commercial print publishers for Tibetan language materials marked a shift in how information was distributed. His partially commercial perspective paved the way for a new mass audience framework, treating all readers as equal participants in the exchange of ideas, regardless of their traditional socio-cultural status. An analysis of the newspaper’s editorial content reveals how The Tibet Mirror contributed to shaping a vision of Tibet as a nation-state. The paper worked to introduce foreign concepts to its readers, re-contextualizing them for a Tibetan audience with remarkable sensitivity. This effort was reflected in five key areas: religion (especially Christianity), knowledge production (like discussions on the shape of the earth), world politics (particularly coverage of World War II), economics (through advertisements), and time (with the newspaper sometimes acting as a form of prophecy).
The Melong featured a striking fold-out world map displaying all UN member states and their flags to mark United Nations Day on June 14, 1943
As historian Tsering Shakya points out....
the name of The Tibet Mirror bears an interesting resemblance to Sambād Kaumudī (“The Mirror of the News”), India’s first Bengali newspaper, founded by Rammohun Roy in 1821. Tharchin experimented with different titles, publishing all different sorts of additional names, as well, in Tibetan, English and Hindi. One notable change occurred in March 1948 when the Tibetan name, Yul phyogs so so’i gsar ‘gyur me long (written in dbu chen script), was moved from the main title to the upper edge of the front page. In its place appeared “YULCHOG SOSOI SARGYUR MELONG,” a Western transcription of the Tibetan name.
Then, the name in English such as “The Tibetan Newspaper” was added in brackets. This rebranding, which coincided with the adoption of movable type, likely aimed to make the paper’s purpose immediately clear to both Tibetan and non-Tibetan audiences.
Photograph of Charles Alfred Bell taken in Calcutta around March 1910
When Tharchin started The Mélong, he had only 14 subscribers, but by its third year, subscriptions grew to nearly 50. Despite this modest growth, Tharchin distributed over 100 free copies to Tibetan government officials. In 1937, he expressed gratitude in a letter to Charles Bell, recounting a warm reception in Lhasa. He noted that the Regent, Prime Ministers, and the four Shapeds all supported his endeavors. Before leaving Kalimpong, the Tibetan Government sent him ₹100 and a letter praising The Mélong, urging him to continue publishing it and to send copies regularly. Unfortunately, the Tibetan Post Office often “lost” more than half of these issues. This logistical challenge was minor compared to the resistance Tharchin faced from missionaries in Kalimpong, especially during World War II, when The Tibet Mirror underwent noticeable changes. According to Tibetologist Isrun Engelhardt, the paper featured fewer Christian articles during the war years, except for obligatory Christmas and New Year greetings. The overwhelming focus on urgent war news and information strained Tharchin’s relationship with the missionaries funding the press. In 1946, Tharchin's tensions with Rev. Knox Mills, the then missionary overseeing the press, reached a breaking point as he insisted that Tharchin abandon the newspaper to focus on mission work and stopped the Mission’s financial support for the paper. Tharchin refused and resigned. Fortunately, he had acquired a small, second-hand lithographic hand press, having purchased it in broken condition from the Darjeeling Times Press in 1933. Despite its poor condition, Tharchin restored the press and used it to establish The Tibet Mirror Press.
From that point forward, the masthead proudly declared: “EDITED, PRINTED & PUBLISHED BY THARCHIN AT THE TIBET MIRROR PRESS, KALIMPONG.”
The Melong December 1945 issue featured a victory "V" with the eight auspicious symbols, accompanied by Christmas and New Year greetings in Tibetan, English, Mongolian, and Chinese, and a brief note on the significance of Christmas
While the Government of India....
significantly increased its spending on private presses during the second World War, rising from ₹79,677 in 1939–1940 to ₹2,205,749 by 1943–1944, British support for The Tibetan Mélong remained modest. According to the “Propaganda” section of the 1945 confidential report Tibetan Precis by Richardson, British efforts to share war updates with Tibet were limited to conversations, summaries of BBC broadcasts, and small subsidies to The Mélong. Even after the war, occasional British support continued. For example, when Tharchin left the Mission in 1946, Hopkinson, the political officer in Sikkim, helped secure a litho printing press for the newspaper using funds from the “chess fund.” Additionally, The Mélong received a “propaganda expenditure” grant of ₹200 per month for one year starting April 1947.
Over its nearly four-decade run, the Mélong underwent a gradual process of secularization, particularly after its separation from the Scottish Mission Church in 1946. This transition reflected broader negotiations around the roles of religion, nation, and language in Tibetan identity. Despite its origins in a missionary setting, the Mélong championed literacy, facilitated dialogue, encouraged religious diversity, and strengthened a unified Tibetan identity, leaving a lasting legacy in Tibetan print culture and history. Besides this renowned newspaper, Tharchin’s collection boasts a treasure trove of materials that offer a fascinating glimpse into the activities of intellectuals, officials, missionaries, and other historical figures in India, Sikkim, and Tibet. Noteworthy items in the collection include Tharchin’s early diary and travel notes, family photographs, portraits of notable visitors in Kalimpong, a five-volume dictionary he drafted, trade documents such as a “Certificate for Traders, Muleteers and Porters,” and even a seal imprint for the envisioned “Future Democratic Tibet Government”, apart from correspondence, publications, photographs, drafts, daybooks, and financial records. However, gaps from the war and post-war periods and occasional challenges in print quality make preserving and studying the collection a complex endeavor.
While The Mélong was widely read and anticipated, much of its audience focused more on local and trade-related news updates than on global events. Evidently, Tharchin faced relentless challenges in keeping the newspaper alive, despite all the accolades surrounding The Mélong in its anniversary editions. Many readers, though eager to consume its content, were unwilling to pay for subscriptions. Financial support from the Tibetan government was also sparse, and occasional clashes with missionaries further complicated his tireless efforts. However, Tharchin’s resolve remains unshaken. Through logistical hurdles, financial strains, and ideological pushback, Tharchin stood firm in his mission. As the first Tibetan journalist, he stood as a pioneer and broke barriers in a field traditionally dominated by lamas, bringing a modern perspective to a deeply tradition-bound society. A solemn advocate for Tibetan independence and progress, Tharchin was not just chronicling history, he was shaping it. His work carried an urgency and foresight that was ahead of its time, which, if heeded by the powers in Lhasa and New Delhi, might have altered Tibet’s fate. He envisioned a united, literate, and modern Tibet, anchored in inclusivity and dialogue. Even after all this time, Tharchin stands as a symbol of resilience, reminding us of the courage it takes to stand by one’s ideals in the face of adversity.
for feedback and comments, write to the editor: vaishali@darjeelingwalks.in
the Monsoon with the Ashadh Dhaan-Ropai Experience at The Manjushree Garden Eco Village
Celebrate
Researched and Written by Vaishali Sinha
Photographs by Anirban Dutta
As the first drops of monsoon touch the terraced slopes of Darjeeling, the air is filled with rhythm, laughter, and a renewed spirit of connection to the earth. This season, Darjeeling Walks invites you to be a part of a unique hands-on cultural affair, the Ashadh Dhaan Ropai Experience at The Manjushree Garden, a community eco-village tucked in the lush foothills of the Eastern Himalayas.
Step into the Mud & Join the Ropai Jatra
Also known as Ropai Jatra, this traditional Mud Festival celebrates the start of the rice planting season, a time of unity, hard work, and hopeful beginnings. A lively monsoon tradition that is celebrated throughout Nepal with its spirit and cultural influence spilling over into the Eastern Himalayan region, this deeply rooted festival can connect you to nature in the most hands-on way. Witness the villagers clad in traditional Nepali attire and head to the paddy fields where both locals and visitors alike come together to plant rice seedlings, sing, dance, and splash around in the mud. Bring your boots or don’t, the mud feels better barefoot.
Sing Along to Asare-Geet in the Fields
No Ropai celebration is complete without the heart-stirring Ashare Jhyaure geet, the traditional monsoon folk songs sung by farmers as they plant the seedlings. These songs, echoing across the misty hills, tell stories of longing, love, and the cyclical hope of harvests. Join the farming community in the fields and sway to the beat of these soulful melodies. Become part of a living oral tradition passed down through generations.
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At its core, the Ashadh Dhaan Ropai Experience is about community, an intergenerational gathering filled with warmth and joy.
After the fieldwork comes a wholesome and ethereal village celebration, a social feast that brings together families, neighbours, and travellers as they all gather to offer their prayers to the local deities and indulge in a hearty meal together. And what’s the centerpiece? The much-loved Dahi Chiura (beaten rice with curd), traditionally eaten on this day, often accompanied by an utterly refreshing cup of Chyang, a homemade rice wine. It's simple, refreshing, and deeply symbolic, like the prayer for a bountiful harvest and abundance shared among friends, new and old. Engage with the locals hosting playful games like racing through muddy patches or friendly mud fights, and the children squealing with sheer delight.
A Rare Opportunity to Witness a Unique Socio-Cultural Fest!
Picnic by the River
After the rice planting activity, you can unwind with a picnic by the river. We serve up wholesome local thalis filled with seasonal vegetables, fermented pickles, millet rotis, and piping hot rice, all grown sustainably in our surrounding farms. Savour a locally sourced meal while listening to the heavenly rush of the stream, breathe in the fresh air, and enjoy the company of fellow travellers and villagers under the open sky.
Cherish the Add-ons!
Forest Walks and Bird Watching Hikes
For the nature enthusiast, the Ashadh Dhaan-Ropai Experience
also includes serene forest walks and guided bird watching trails, best enjoyed in the early morning or late afternoon. From chirping thrushes to fluttering butterflies, the rich biodiversity of the Darjeeling foothills adds another dimension to this immersive experience. Our knowledgeable naturalists will guide you through hidden trails, sharing stories about the flora and fauna, and the ecosystem that supports this age-old agricultural heritage.
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Why Choose Us?
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At Darjeeling Walks, we believe that travel should enrich both the traveller and the host community. Our eco-village farmstay, The Manjushree Garden, is a celebration of sustainable living and meaningful connections. By participating in this festival, you would not only experience something truly delightful but also support the local farmers, artisans, and our eco-tourism initiatives that attempt to preserve both indigenous practices and the environment.
Immerse into a way of life that celebrates resilience, joy, and the timeless bond between communities and their beloved fields. Join us this Ashadh (monsoon) for the Ashadh Dhaan Ropai Experience where you plant, sing, feast, and walk with the community!
Book your experience with us today to take part in a truly sustainable, heart-opening journey! Let’s celebrate the rains and plant joy together.
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The Spiritual Heartland of Mustang
Researched and Written by Vaishali Sinha
High above the windswept gorges of Nepal’s Upper Mustang clings a thousand-year-old mystery waiting to be uncovered. Carved into sheer rock faces, the Sky Caves of Mustang are an astonishing relic of the past, an archaeological wonder that has left researchers, adventurers, and spiritual seekers from around the globe captivated for generations. There are about 10,000 man-made caves punctuating the mountains like forgotten doorways into another world and time.
Mustang: The Last Forbidden Kingdom
Once an independent kingdom known as Lo, Upper Mustang became part of Nepal in the late 18th century, its rugged remoteness helping preserve a way of life that's deeply rooted in Tibetan history and culture with stories and secrets still buried deep in the folds of the mountains. The caves, many of which sit precariously 155 feet above the valley floor, raise the same lingering questions: Who built them? Why were they abandoned? What stories remain etched in their silent interiors?
Their exact origins are unknown, but evidence suggests they were used as burial chambers as early as 1000 BC, long before Buddhism arrived in the region. Later, during times of conflict in the 10th century AD, they became safe havens, transformed into entire cliffside communities. The caves offer visitors a rare glimpse into the Himalayan region’s ancient architecture and artistic heritage. Their ongoing discovery and study continue to shed light on the civilizations that once thrived in this remote landscape. Overlooking the present-day village of Samdzong near the Kali Gandaki River, these caves are a testament to human ingenuity, resilience, and spiritual devotion.
Conspicuously “off-limits” for centuries,
Mustang remains one of the most mysterious and evocative corners of the Himalayas. Wild and barren, shaped by relentless high altitudes and an unforgiving climate, this isolated region is home to only a scattering of small villages, ancient Tibetan Buddhist monasteries, and the legendary sky caves carved high into its cliff faces. This is the land of snow leopards and the mythical yeti, a place where the modern world only recently arrived, and even then, cautiously.
Historically known as the Kingdom of Lo, Mustang remained an independent kingdom until 1795 when it was annexed by Nepal. It was only after Nepal became a republic in 2008 that the region officially ceased to be a kingdom. Today, the region is divided into Upper and Lower Mustang, with Upper Mustang being a restricted area requiring a special permit to enter. The frontier to this remote realm begins at the village of Kagbeni.
At the heart of Upper Mustang lies Lo Manthang, the fabled walled city. Built in 1380, the city appears almost unchanged today, with its thick mud walls, narrow alleyways, and ancient monasteries preserving a way of life steeped in medieval Tibetan culture. Sitting at around 12,500 feet (3810m), Lo Manthang was once ruled by a king who resided in a royal palace that still stands at the city’s center.
Even as recently as in 1992, Mustang had no roads at all. Until the road to Lo Manthang was completed in 2016, the only way to get there was by trekking. Travelers had to trek for days across high mountain passes, through a dry, rocky landscape, facing strong winds. The harsh climate and tough terrain made the journey exceedingly challenging, and only the truly adventurous and most determined attempted it.
Upper Mustang: Where Time Stands Still
Tucked behind the towering peaks of the Annapurna and Dhaulagiri ranges lies Upper Mustang, one of the remotest mountain valleys that feels more like a preserved chapter from another century than a place on today’s map. Known as Lo to locals, Upper Mustang lies at around 4,000 meters above sea level and is largely shielded from the monsoon by the Himalayan barrier, making it an arid, high-altitude desert rather than the lush, monsoon-soaked valleys seen elsewhere in Nepal. This results in a fascinatingly dramatic landscape, with red cliffs, sculpted canyons, and dry riverbeds. However, even amidst this harsh environment, clusters of villages thrive, nourished by streams and traditional irrigation with barley, buckwheat, and fruit orchards, supporting life in the rugged terrain.
Upper Mustang is divided into two main areas. The southern part is called Lower Lo, also known by its Nepali name Baragaon, which means "Twelve Villages." North of the town of Gelung lies Upper Lo, also called Lod Tsho Dun, the legendary "Forbidden Kingdom of Lo." Often referred to as Nepal’s “last forbidden kingdom,” Upper Mustang remained sealed off from the outside world until the early 1990s. Westerners were rarely allowed in, and those who ventured here did so on special missions - explorers, scholars, and a few brave adventurers. It wasn’t until 1992 that Upper Mustang was officially opened to travelers, and because of this long isolation, its cultural and spiritual traditions and stories have stayed remarkably intact. Since then, researchers from around the globe, including archaeologists, anthropologists, historians, have been drawn to study its ancient caves, oral traditions, art, and architecture.
A place where Tibetan Buddhism and
the ancient Bön religion coexist, deep-rooted in every aspect of daily life, the spiritual roots of Mustang are reflected not only in its sacred texts and rituals but also in the stunning monasteries, cliffside caves, ancient chortens (stupas), temples, and fortress ruins scattered across its arid, rugged landscape, many still standing strong against the winds of time. One of the most fascinating aspects of Mustang is its architectural heritage. For generations, the people of Mustang have relied on wood, not just for building their homes and temples, but also as a vital source of fuel. The structures, built using wood, alongside stone and clay, reflect deep respect for the natural surroundings that shape the region’s cultural heritage.
Uniquely positioned on the Tibetan Plateau, the land may be harsh, but its stark beauty and spiritual depth continue to captivate all who journey into its silence. With a total population of around 14,000, life beautifully flourishes around traditional villages, scattered along the Kali Gandaki Valley and the side valleys of Mustang. Lo Manthang itself has fewer than a thousand residents, preserving the tranquility and mystique of a medieval world.
Lo Manthang: A Hidden Jewel Behind the Pass
After crossing a few notable high mountain passes on your journey through Upper Mustang, a whole new world opens up. Lo Manthang, the ancient walled city of Upper Mustang, finally comes into view. The descent reveals a dramatic change in landscape, with vast barren lands stretching into the distance and the majestic Himalayan peaks of Mount Dhaulagiri and the Annapurna towering in the backdrop. It’s here, standing at the edge of the world, that explorers catch their first glimpse of Lo Manthang, tucked away in timeless beauty.
Once the capital of the ancient Kingdom of Mustang, the iconic city of Lo Manthang is a gateway into Tibetan heritage. Surrounded by sturdy mud-brick walls, it’s a living museum of culture, spirituality, and survival in one of the world’s most remote regions. Its narrow alleys are lined with traditional homes, their flat roofs clustered together amidst fluttering prayer flags. The moment you enter, you’re immersed in the slow rhythm of the Lowa people’s lives, quiet yet deeply connected to their traditions. The historic royal palace stands tall at the center, surrounded by age-old monasteries that echo with chants and spinning prayer wheels.
From the bustling local markets to sacred mani stones and whitewashed chortens, every corner of Lo Manthang tells a story. It’s a place where history and culture breathe through the walls, leaving every visitor with a sense of awe. If you’re seeking a destination that’s both soul-stirring and visually stunning, Lo Manthang offers a cultural encounter like no other, still so untouched and unforgettable.
Tracing Upper Mustang’s Deep Ties with Tibet and Beyond
The history of Upper Mustang is deeply connected to the history of its neighbours, Tibet (especially the Ngari region), Ladakh, and the former kingdom of Jumla. Tibetan influence has been strong in this region since the 7th century, shaping Lo’s cultural and religious identity. In the 8th century, when Bön priests were expelled from Tibet, their ancient spiritual practices found a new home in Mustang. By the 10th century, Lo came under the influence of Zhang Zhung, a major center of the Bön religion. Even as Tibetan Buddhism flourished in the region from the 10th century onward, many Bön traditions continued to thrive among the local people.
Between the 11th and 13th centuries, Mustang became a stopover for renowned Buddhist scholars and monks, particularly from the Sakya, Nyingma, Kadampa, and Kagyü schools, who travelled along the trade route. Many stayed for long periods, inspiring the construction of monasteries and temples that still stand today. Hence, this period can be considered as a golden era of cultural exchange. Ideas and artistry flowed in from Central Asia through Western Tibet and from Eastern India via the Kathmandu Valley, enriching Mustang’s spiritual life and leaving behind a legacy of sacred architecture, vibrant murals, and deep artistic devotion.
Unraveling the DNA of Mustang’s First Inhabitants
Modern research is now shedding light on the genetic history of Mustang’s cave builders. Despite the region's exposure to external influences through trade and cultural exchanges, the genetic makeup of high-altitude Himalayan populations has remained remarkably stable over millennia. Ancient DNA (aDNA) analysis for individuals dating between 1420 BCE and 650 CE reveals that these early Himalayan settlers possessed clear East Asian ancestry, closely aligning with populations from the Tibetan Plateau. This genetic affinity suggests that Mustang was settled by early branches of the Tibetan lineage, indicating a long-standing human presence in the region.
A comprehensive study published in Nature Communications analyzed genome-wide data for 33 ancient individuals from high-altitude sites in Nepal, including Chokhopani, Kyang, and Samdzong. The results revealed that these individuals shared the majority of their ancestry with Late Neolithic populations from the northeastern edge of the Tibetan Plateau, thus providing deeper insights into the origins of the ancient populations inhabiting the Sky Caves of Mustang. Additionally, a minor genetic component from a distinct Paleolithic Eurasian lineage was identified, suggesting complex ancestral backgrounds. The findings reinforce the idea that Mustang has long been a cultural crossroads, shaped by migration, trade, and spiritual evolution.
Sky Caves
A Timeline of Transformation
Archaeologists have uncovered a layered history within these caves, revealing their varied use over the centuries
A Living Museum in the Himalayas
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1000 BC: The earliest known inhabitants used the caves as burial sites, a practice that aligns with traditions predating Buddhism’s arrival in the Himalayas.
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3rd–8th century AD: Some evidence suggests a connection to sky burials, a Buddhist funerary practice in which bodies were exposed to the elements or scavenging birds, signifying the cycle of life and rebirth.
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10th century AD: A time of conflict and instability saw these caves repurposed into stacked dwellings, creating entire communities carved into the cliffs for protection.
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12th–15th century AD: As peace settled over Mustang, the caves transformed into meditation chambers and spiritual sanctuaries with mesmerising murals depicting Buddhist deities, ancient manuscripts, and religious sculptures telling stories of devotion and enlightenment.
Even today, local Mustang communities believe these mountains hold sacred energy. Whether as homes, burial chambers, or temples, the caves represent a profound connection between human history and the divine. The blend of Buddhist and Bon religious influences in the region suggests that Mustang was a meeting ground for diverse spiritual traditions, further adding to its mystique
Today, the Sky Caves of Mustang remain one of the world's most intriguing archaeological sites. Trekking companies lead adventurous souls to their entrances, offering a glimpse into an era when humans carved out life within the mountains. While some caves remain inaccessible, their presence alone is a testament to human resilience, ingenuity, and an enduring connection to the land.
As scholars continue to study the Mustang caves, new stories will emerge from their depths. But perhaps their greatest lesson is this: within the ancient silence of Mustang’s cliffs, we find echoes of a past that still whispers to those who dare to listen.
During our journeys...
through the rugged landscapes of Mustang, we found ourselves walking the remnants of an ancient world. This place was once a bustling stop along the great Salt Trade Route that connected India, Tibet, and Central Asia. As we followed the winding trails through deep valleys and high passes, we imagined the footsteps of traders, pilgrims, and monks who had passed through centuries before us, leaving behind a remarkable fusion of ideas, beliefs, spirituality, art, and culture. We saw how those layers of history had taken root over time, giving birth to unique spiritual and artistic traditions that remain visible in every corner of the region. We encountered locals who shared stories of their day-to-day life in these breathtaking, remote villages. Despite centuries of upheaval and conquest, Mustang’s identity has endured. From its close ties with Tibet and Jumla to its annexation by Nepal in the 18th century, the region’s history is full of resilience. The fall of the Kingdom of Lo may have marked the end of a political era, but we could feel its cultural spirit, fiercely alive and thriving.
Upper Mustang, as we experienced it, stands today as one of the last strongholds of Tibetan Buddhist history and cultural heritage. With the fluttering, vibrant prayer flags, the enchanting murals, the awe-inspiring symbols on ancient chortens, and the hauntingly beautiful sky caves carved into the cliffs, Mustang offers a rare glimpse into a storied past, set against the eternal grandeur of the magnificent peaks and the infinite cerulean skies. Standing before those caves, with the wind whistling through the canyons and the vast Himalayan sky overhead, we felt the presence of something far greater than ourselves, a sacred history still etched into the landscape, echoing with secrets that refuse to fade. If there’s still a corner of the world where the past breathes alongside the present, we found it here.
