Free The Age of Kali by William Dalrymple Page A

pious pilgrim it is the dwelling place of Krishna, and thus – in that sense at least – an earthly paradise fragrant with the scent of tamarind and arjuna trees.
    Devout Hindus believe that Krishna is still present in this temple town with its crumbling palaces and swarming
ashrams
, its open sewers and its stalls selling brightly coloured lithographs of the God Child. Listen carefully in Vrindavan, I was told by an old
sadhu
(holy man) on the riverbank, for if you are attentive you can still catch the distant strains of Krishna’s flute. In the morning, said the
sadhu
, the god can sometimes be glimpsed bathing at the
ghats
; while in the evening he is often seen walking with Radha along the bank of the Jumna.
    Every year, hundreds of thousands of Hindu devotees come to Vrindavan, making their way barefoot to the Jumna along the
parikrama
which links all the town’s most holy temples and shrines. Most then head on to another neighbouring pilgrimage site: the mountain of Govardhan, which, according to legend, Krishna used as an umbrella, lifting it with his little finger. It is now not much more than a hillock, but this does not worry the pilgrims; they know the legend that the more sin proliferates in the world, the more the mountain is diminished.
    Some who come to Vrindavan, however, never leave the townagain. For many Hindus believe that there is nowhere more holy in all India, and therefore that there is nowhere better to spend your final days, nowhere better to prepare for death.
    The pilgrims come from many different castes and communities, from amongst the rich and the poor, from the north and south; but one group in particular predominates: the widows. You notice them the minute you arrive in Vrindavan, bent-backed and white-saried, with their shaven heads and outstretched begging-bowls; on their foreheads they wear the tuning-fork-shaped ash-smear that marks them out as disciples of Krishna. Some of them have slipped out of their homes and left their families, feeling themselves becoming an encumbrance; others have fled vindictive sons and daughters-in-law. Most have simply been thrown out of their houses. For in traditional Hindu society, a woman loses all her status the minute her husband dies. She is forbidden to wear colours or jewellery or to eat meat. She is forbidden to remarry (at least if she is of reasonably high caste; low-caste and Untouchable women can do what they want) and she is forbidden to own property. She may no longer be expected to commit
sati
and throw herself on her husband’s funeral pyre, but in many traditional communities, particularly in the more remote villages, she
is
still expected to shave her head and live like an ascetic, sleeping on the ground, living only to fast and pray for her departed spouse.
    This practice receives a certain legitimacy in the ancient Hindu tradition that old people who have seen the birth of their grandchildren should disappear off in to the forest and spend their last days in prayer, pilgrimage and fasting. In modern India the custom has largely died out, but in some parts, notably rural Bengal, a form of it has survived that involves simply kicking bereaved grandmothers out of their houses and sending them off to the City of Widows.
    Every day widows from all over India arrive in Vrindavan. They come to seek the protection of Krishna, to chant mantras and to meditate on their own mortality. They live in great poverty. In return for four hours of chanting, the principal
ashram
will give awidow a cupful of rice and two rupees – about four pence. Otherwise the old women, a surprising number of them from relatively wealthy, high-caste, landowning families, subsist on what they can beg. They have no privacy, no luxuries, no holidays. They simply pray until they keel over and die. There are eight thousand of them at present in the town, and every year their number increases.
    ‘If I were to sit under a tree,’ said Kamala Ghosh, a local women’s rights