Har Ki Dun Deep-Dive: India's Most Detailed Trek Guide about the History, Culture & Geography of the Trail

Har Ki Dun is a stunning valley carved by the Thamsa River, tucked away in the western part of Garhwal, in Uttarakhand.

Garhwal itself is a region in the Indian Himalayas, known for its deep-rooted history, spiritual significance, and breathtaking mountain landscapes. It’s home to some of the most iconic peaks and pilgrimage routes, including Gangotri and Kedarnath.

Yet, the Har ki Dun valley stands out among them as one of the most ancient trails in the region. It has been known for centuries, long before maps or trekking guides existed. You can feel that ancient connection as you walk through the villages along the way–Taluka, Dhatmeer, Gangad, and Osla. Each of these has preserved its own culture, language, and customs, passed down from generation to generation. The name of the valley translates to the “Valley of Shiva”

Although roads have started to creep in and modern life is slowly reaching these parts, the essence of the region still feels untouched. You’ll see it in the traditional wooden houses, the age-old water mills, and the unique weaving styles that locals still practice today. 

Walking through this valley is like stepping into a living, breathing piece of Himalayan history.

But Har Ki Dun is also so much more. The valley winds along the crystal clear flow of the Thamsa River. As you get closer to Gangaad, the Har Ki Dun peak slowly comes into sight. Further along the trail, you’ll spot the legendary Swargarohini and Kalanag peaks.

From the meadows of Kalkatiyadhar to the forests of Devsu Thatch and Boslo, the reasons to fall in love with the Har Ki Dun Trek are endless. One trek through Har Ki Dun, and it stays with you for life.

With all that’s said about the Har Ki Dun trek, there’s still so much no one talks about.

We often link Har Ki Dun to Ruinsara Tal and Bali Pass—but what about its age-old connection to Himachal Pradesh? 

We talk about walking through forests—but do we realise we’re inside one of India’s most pristine National Parks?

We call the route ancient. It was known to locals for generations, but when did it transition from a local knowledge to a well-known trail? Who brought this valley into the spotlight for trekkers and mountain lovers?

There’s a deeper story here—of history, mythology, and forgotten connections. And it’s time we start talking about it. 

To bring these elements to the forefront, we’ve built The Deep Dive Series for trekkers who want to know the trek at a deeper level.

Information is at the heart of what we do at Indiahikes. And we believe that these snippets and stories change how you see a trek. They perhaps also change how you see trekking as a sport.  When you understand its roots, you see how far trekking has come. And where it’s headed. 

Our Deep Dive Series is the result of in-depth research, complemented by years of on-ground exploration, conversations with locals and field notes from our slope teams. They’re packed with insights you won’t find anywhere else.

Our aim? To transform the way you experience a trek. So when you walk these trails, you’re not just passing through — you’re truly connecting with the trek.

Talking about information, If you're looking for details like the itinerary, trek fee, or what the Indiahikes experience looks like on this trek, you’ll find all of that on our Har Ki Dun trek information page.

Read through! 

Har Ki Dun was never a discovery—it was always known. 

Long before any formal expeditions, the Har Ki Dun valley was already being used by shepherds and villagers in the region. The valley was never a blank space waiting to be discovered—it had a place in memory, in stories, and in the routines of those who lived around it.

As time went on, mountain lovers and amateur explorers gradually found their way into the valley. When we look back at the early history of trekking in the region, one name consistently stands out in these early accounts: That's J.T.M. Gibson.

J.T.M. Gibson, better known as Jack Gibson, was a distinguished British educator and mountaineer. He played a key role in bringing the Har Ki Dun trek to prominence in the Indian Himalayas. A passionate explorer of the outdoors, Gibson taught at The Doon School in Dehradun from 1937 to 1953. He inspired a generation of students to embrace the mountains. 

In the 1940s, teachers from The Doon School were exploring the Garhwal Himalayas. They were looking for valleys where they could introduce their students to mountaineering and trekking. During these early explorations in the Bhagirathi valley, J.T.M. Gibson first heard about Har ki Dun from the locals.

He visited the valley for the first time in 1948, returned with a team in 1952, and finally led his students there in 1953. It was through Gibson’s persistent journeys into the region that Har Ki Dun gradually came to be recognised as a trekking destination.

But that also led to a common misconception. Many started to credit Gibson for discovering the valley.

Gibson was credited in a newspaper with discovering the valley. He didn’t agree. Mrs. Quarry from Dehra Dun stepped in with evidence—a painting of the Har Ki Dun valley made by her brother in the 1800s.

The painting doesn't just set context—it reclaims it. It was clear the valley had been seen, known, and recorded well before Gibson arrived. The story was corrected. But the moment stayed as a reminder that what we call discovery is often just a return.

Gibson visited the valley for the first time in 1948. However, his route into Har ki Dun looked very different from how we know the trek today.

He began from the Bhagirathi valley in Uttarakhand, crossed over the high mountain ranges into the Baspa river valley in Himachal, and then turned south. From there, he entered Har Ki Dun from the north, which is the opposite of the approach we take now—from the south via the Tons Valley.

To get into the valley, he crossed the Borasu Pass, a high-altitude, glaciated route that remains one of the most difficult crossover passes in the region. On the other side, he followed the Borasu Gad—a stream that flows directly into Har Ki Dun.

What’s especially telling is that even in those early days, Gibson mentions Gangad and Osla by name. And he doesn’t describe them as newly discovered settlements — he already knew about them from prior reading. This alone tells us that these villages have been around for a long time. The homes are old. The watermills still run. The temples still mark time. Life here hasn’t needed to be redrawn.

There’s one more thing that hasn't changed. It’s impossible to think about the Har Ki Dun Valley without the Swargarohini. It's that one icon that makes trekkers go gaga over this trek. 

The Swargarohini massif rises like a colossal wall of snow and rock, as if right from the heart of the Har Ki Dun valley. Its sharp, dramatic ridges and towering presence dominate the landscape. It’s no surprise that this view is the biggest highlight of the trek.

But this peak isn’t just a backdrop. It’s the heart of Har Ki Dun’s myth, legend, and identity. Its name alone, Swargarohini — “the path to heaven” — captures the imagination of every trekker who sets foot here.

Mythological ties connect it to the great epic of the Mahabharata. It is believed that the Pandavas ascended to heaven through the Swargarohini peaks. But we’ll talk more about that in our Peaks and Passes section.

For now, we want to tell you that there’s much more to the Har Ki Dun trek than meets the eye. 

While the legends and legacy of the valley stir something deep within, your journey begins much earlier, on the road from Dehradun to Kotgaon. It’s a long drive, yes, but it quietly sets the tone for everything that lies ahead.

As you drive for the Har Ki Dun trek from Dehradun to Kotgaon, you cover approximately 196 kilometres over 9 to 10 hours. This journey is not merely a commute; it's an immersive experience that gradually transitions from the cityscape of Dehradun to the majestic landscapes of the Garhwal Himalayas.​

As you depart from Dehradun, the road meanders alongside the Yamuna, originating from the Yamunotri glacier. From Naugaon, you take a sharp left off the Yamuna. The road then winds past small streams and brings you to the gushing Tons River at Mori. 

The Tons is a major tributary of the Yamuna. Its pristine, tumultuous flow accompanies you through dense pine forests and deep gorges from Mori all the way to Sankri. The Tons River begins its journey in the Tons Valley, a place famous for the Har Ki Dun trek. 

As you travel from Dehradun to Kotgaon, the journey takes you through multiple towns and villages, each with its own significance.​

Mussoorie, a major tourist town and often referred to as the "Queen of the Hills," marks the beginning of the ascent. Mussoorie is a postcard-perfect retreat that has long charmed travellers. Its colonial architecture and panoramic views provide a nostalgic backdrop as you leave the plains behind.​ At an altitude of approximately 6500 feet, which will take you closest to the high altitude in the first leg of your drive.

Past Mussoorie, you soon hear the rhythmic sound of your car wheels clattering over an old iron bridge spanning the Yamuna. This is Yamuna Pul,  a lovely spot to pause for a short break — the cold wind sweeping across the river is refreshing and invigorating.

Not long after crossing Yamuna Pul, you drive into the quiet, nondescript town of Nainbagh. Though it may seem unremarkable at first glance, Nainbagh holds geographical importance — it sits at the tri-junction of three districts: Dehradun, Tehri, and Uttarkashi. A right turn here leads you towards the starting point of our Nag Tibba trek.

But for now, you keep driving straight along the Yamuna river towards Naungaon. Naungaon is an important junction– it is here that you leave the Yamuna stream and move towards the Tons Valley. Naungaon is a collection of nine villages– Naugaon, Sunara, Kotiyalgaon, Manjiyali, Tunalka, Bhatiya, Matiyali, Rastari and Mungra. You get impressive views of the Bandarpoonch Range from here.

And, further along, Damta and Purola are famous commercial hubs for the surrounding villages. These towns have markets where you can stop to buy local items and might also ask for stories.​

As the road pierces deeper into the valley, you enter a beautiful pine-forest section. It takes you to Mori, a quaint Himalayan village hanging on the churning waters of the Tons River. From there, ​The final leg of the journey leads you to Netwar, a village that marks the entrance to the Govind Pashu Vihar National Park. From Netwar, Kotgaon is less than an hour away.

We will dive deep into the National Park as well. It's not just about the trek passing through it, but also the pristine and diverse ecosystem it houses. We’ve detailed all of that further below.

But for now, let us tell you the stories of Kotgaon.

You’re reading a deep dive into the history, culture, and geography of Har Ki Dun.
If you’re looking for the itinerary, fee, or want to understand what the Indiahikes experience is like, just have a quick chat with our trek advisors.

You arrive at Kotgaon after an 8-9 hr drive from Dehradun. It is the base camp for your Har Ki Dun trek. This serene village, surrounded by towering peaks and lush forests, offers a beautiful and quiet setting to rest and prepare for the adventure ahead.​

Kotgaon is located in the Uttarkashi district of Uttarakhand. It is known as the Bindu village (capital village) of 22 nearby villages. It is a small, tight-knit community with fewer than 500 residents. 

The village has limited shopping options, and local ethnic clothes are rarely sold—if you're lucky, a villager might offer you theirs. Har Ki Dun, Kedarkantha, Bali Pass, and Phulara Ridge treks all start here, making the village a key spot for trekkers. Of late, trekking rental shops have been sprouting up, marking the early stages of tourism here.

The nearest local market for shopping is in Netwar. 

The only public transport to Dehradun is a government bus that leaves early in the morning and reaches Dehradun city in the evening. 

The community's primary livelihood is farming, though there’s growing interest in tourism, especially lodging. 

If you're looking for the itinerary, fee, or to understand the Indiahikes experience on any trek that begins from our Kotgaon base camp, get in touch with our trek advisors.

In Kotgaon, farming follows the rhythm of the mountains. You see terraced fields lining the mountain slopes.

What is terraced farming?

When you first arrive in Kotgaon, the terraced fields might not strike you as anything unusual—just neat steps carved into the hillside, blending into the mountain’s shape. In a region where flat land is scarce, terraced farming is essential—it prevents soil erosion and helps manage water on steep slopes, making cultivation possible.

But each of those steps carries generations of effort. Long ago, villagers carved these terraces by hand, turning rugged terrain into fertile ground. Today, they look almost natural, but maintaining them is a yearly ritual. As the snow melts, families repair stone walls, clear irrigation channels, and enrich the soil with dung and ash. It’s quiet, seasonal work—done year after year, often with grandparents guiding grandchildren—preserving not just the land, but a way of life shaped by the mountains.

These terraced farms are home to red rice, udad dal, rajma, potatoes, and green peas—staples that have fed generations. Most of the harvest heads to the local markets, but families always keep a little aside for their own kitchens, enough to last the long winters. 

In recent years, apple orchards have crept into the landscape too, their neat rows a sign of change. Apples have become a promising cash crop here, offering villagers a steadier income than traditional grains. You start seeing these sprawling plantations in the last leg of your drive towards Kotgaon from Dehradun. In spring (March-April), these farms come alive with white blossoms. 

While many associate apple orchards with Himachal or Kashmir only, the climate here is equally ideal for apple cultivation.

Laal-Chawal: An Identity for Uttarkashi

In the terraced fields of Uttarkashi, red rice (lal chawal) for generations. This aromatic, nutrient-rich grain, distinguished by its deep red hue due to anthocyanins, was traditionally a staple in local diets. Recognizing its unique qualities and cultural significance, it was granted a Geographical Indication (GI) tag in 2023 . This official recognition not only safeguarded the rice's authenticity but also elevated its status in national and international markets.

The GI tag spurred a renaissance in red rice cultivation. Farmers, employing traditional organic methods, saw a surge in demand, leading to increased incomes and community pride. The crop's prominence was further acknowledged when Uttarkashi's red rice secured the second position in the national-level One District One Product (ODOP) Awards for 2023 in the agriculture category .

But in Kotgaon—and in the quieter, higher villages like Gangaad and Osla—there’s another side to agriculture that often goes unnoticed. 

But beyond the terraced fields and apple orchards, tucked into corners of courtyards and forest fringes, villagers quietly grow something far more delicate and rooted in tradition: medicinal plants.

Kotgaon is home to several temples, each standing as a part of the village’s everyday life. Just behind the Indiahikes campus, there’s an old Shiva temple. And a little ahead stands the Kush Maharaj Temple.

The Shiva Temple

You’d be surprised to discover a Shiv temple located right behind the Indiahikes Kotgaon Campus. The Shivling inside it is believed to have been built by the Pandavas. Over the years, it has become a symbol of deep faith in the region.

Kush Maharaj Temple

In the Ranwai region, people worship characters from the Mahabharata and Ramayana. Kush, twin of Luv and son of Ram-Sita, is revered here. This temple is merely 200 m away from the Shiv temple behind the Indiahikes Campus.

But at the heart of the village stands the Someshwar Devta Temple. It’s the spiritual anchor of the valley. Revered deeply by the locals, Someshwar Devta is believed to be the guardian deity of the entire region. 

Each year, the deity is carried in a ceremonial doli (palanquin) to the remote villages like Gangaad and Osla. It’s a continuing tradition that binds the communities through devotion, music, and shared heritage.

The Someshwar Devta Temple of Kotgaon

The Someshwar Temple at Kotgaon is the largest Shiva temple of its kind in the valley and serves as the focal point for 22 surrounding villages. Set against the majestic backdrop of Ranglana and Swargarohini peaks, the temple grounds are a natural gathering space for the community. After a day’s work, the community gathers here – children play, women socialise, and families spread tarp sheets to separate red rice grains, often used for the outer casing in certain regions of the ground.

A small tree called Mol, revered in local Garhwal culture, stands here today. Once, a grand tree marked this spot, but as it aged, its roots and branches began to wither. The locals still speak fondly of that tree, which offered them shade and protection for decades, its presence intertwined with their stories and memories.

The temple walls are adorned with centuries-old drawings and inscriptions. They unravel tales passed down through generations. 

• Some drawings depict the spoils of ancient hunters—lions, tigers, and large lizards that once roamed the valley.
• Human-shaped figures represent gods and kings from ancient times. 
• The temple also bears the names of its builders, etched in silver: Mistri Ranjit from the village of Fitadi, Jatwor Mistri, Vijendar from Shirkha, Dharamjit Mistri from Sidhri, and Panukarna from Jakhol.

The deity of the temple rotates annually across villages, a tradition that forms the basis of valley-wide festivities and celebrations.

Kotgaon’s main celebration, Aasand Mela, occurs between January 9th–14th and July 9th–11th. The January festival is the largest in the valley. During this time, the harsh winter pauses farming and tourism, creating an ideal moment for the locals to come together. It’s a time for socialising, setting up a massive Mela, and gathering food grains and vegetables from granaries to prepare traditional dishes. A dholak player takes his usual spot around the temple, and for five days, he plays and narrates tales of gods, pehelwans, mountain legends, and stories of war and peace.

The menu for this 5-day festival is a reflection of local culinary traditions:

• Day one: Milk kheer, a speciality of the region.
• Day two: Badi atta cooked with ghee, sugar filling, and honey.
• Day three: A sheep sacrifice, with its meat served alongside alcohol.
• Day four: Puri with traditional vegetables.
• Day five: Sidpu, a dish similar to momo, marks the end of the celebrations.

Apart from the grand Aasand Mela, Navratri is also a major celebration at Kotgaon. Villagers pray at the ancient Shiva Temple right behind our campus. On the 9th day, they eat together in the bhandara (community meal). The traditional menu is puri, sabzi and panjiri (a powdery-sweet made of flour, jaggery and ghee).

If you happen to be at Kotgaon during any of the festive seasons, you are in for a treat. From witnessing local traditions to being made part of them, you’d find Kotgaon to be a busy, buzzing village.

But on most other days, Kotgaon is a picture of stillness—a quiet Himalayan village where the only sounds are a flowing stream, the rustle of wind through trees, or the faint ring of a cowbell in the distance. It’s the kind of silence that gently tugs at you, making you want to linger. 

But soon, the trail calls. You leave Kotgaon and start the drive along a winding mountain road to Dhatmeer. That’s where your trek starts.

As you make your way through the Har ki Dun Valley, the silent stories of the region unfold with each step. And every campsite on the Har Ki Dun trek holds something unique. Read on to discover why.

The campsites on the Har Ki Dun trek are perched along the valley slopes, lining the turbulent River Thamsa. Each has its own unique character, set amidst ancient villages, dense forests, and high-altitude meadows. 

But what most trekkers don’t realise is that this isn’t just a scenic trail—it's one of the most active wildlife corridors in the Govind Pashu Vihar National Park. From Boslo to Devsu and Kalkatiyadhar, with the Thamsa roaring through the middle, this stretch is alive with wild movement. The animals stay hidden, keeping their distance, but from quiet vantage points in the forest, they likely see everything we do.

On the first day in Gangad, you stay in a quiet little homestay, slightly away from the main cluster of houses. It is tucked on the right bank of Thamsa. It’s cosy. Peaceful. The kind of place where the breeze moves slowly. Not too cold. Never sharp. Just right. And as night falls, the Thamsa lulls you into a deep sleep.

On a clear day, you’ll spot a striking, unnamed peak standing tall at the head of the valley. Locals often refer to it simply as the Har Ki Dun peak. It’s not marked on maps, but it holds its place, both as a visual marker and as the gateway into the Har Ki Dun final point of the trek. For many trekkers, this is the moment the valley starts to reveal itself.

Across the river, on the left side, lies the main village. You’ll notice the traditional Kotibanal homes, built with layers of stone and wood, topped with Patali, or slate, as the locals call it. These slate rocks are also used to make roofs.

The people here? Deeply rooted. There’s a local belief that Gangaad got its name because their ancestors came from the banks of the Ganga and made a home here. Here’s a top-up story for you to read! 

The Yamuna valley region is also called Rawain. People who live here are known as Rawanita. A mountain ridge called Radhi separates this area from the Ganga valley. People living on the other side of this ridge are referred to as Gangaari.

That makes Gangaad, a village in Har Ki Dun Valley, special. It is a Gangaari village found deep inside Rawain. This is very rare. No one knows for sure how it came to be. Maybe people migrated long ago. Maybe the valley’s beauty drew them in.Whatever the reason, Gangaar is a unique mix of two river cultures. It shows how people can cross boundaries and still belong.

With that, the first day of the trek is done. You’re in the mountains now.

The next campsite is Kalkatiyadhar — known as much for the story behind its name as it is for its sunset views. It’s a wide, open site with Bandarpoonch and Black Peak staring straight at you when you unzip your tent. Below you, on the opposite bank of the river valley, you see Devsu Thatch. It’s a striking alpine meadow where you will be camping two days later.

The wind here rarely takes a break — it sweeps through the campsite, shaping everything from the way you pitch your tent to how quickly you crawl into your sleeping bag. But that’s part of its charm.

And if luck is on your side, you might catch the moon rising over the Hata Peaks to your left, just as the sun sets to your right. It’s a moment so magical, you won’t know where to look.

As for the name, Kalkatiyadhar breaks down into two parts: Kalkatiya and Dhar. Locals say the name came up because a lot of trekkers from Calcutta (now Kolkata) regularly camped here. Dhar, in the local language, simply means a steep slope, the one you see right above the campsite.

Next, you camp near the pine forest of Boslo. It’s the breathtaking clearing where you are surrounded by the majestic mountains of the valley that sets you up for the onward journey to Har Ki Dun Valley. 

To the North looms Hata Peak, while the Swargarohi massif rises to the East. Black Peak and Bandarpoonch enhance this stunning view.

Devsu is easily one of the most stunning campsites on this trek. Tucked above the Thamsa, this forest clearing has a charm that catches trekkers by surprise — and rarely lets go. It’s one of the best places on the trail for stargazing. The meadow reminds many of Kashmir and its landscapes.

At sunrise, Swargarohini glows gold in the distance. It’s a quiet moment that stays with you.

The forest here is also rich in birdlife, thanks to its dense and varied vegetation.

As for the name — Devsu is said to mean “place of the Gods,” and Thach means meadow. It’s a fitting name for a place that feels this special.

Lastly, there’s the Chillurgad campsite. We used to camp here regularly but, unfortunately, don't do so nowadays. But that doesn’t mean that Chillurgad is any less beautiful than the other campsites. In fact, quite the opposite. Read on and you’ll understand.

At Chillurgad, we used to camp right next to the Thamsa river. Almost at a touching distance. Trekkers raved about this experience.

But that’s also what makes camping here unpredictable. When the stream swells, it washes away our campsites. So, with a heavy heart, we had to stop camping at Chillurgad. Still, whenever other campsites face issues or we get a clear window, we find ourselves drawn back to it—it’s hard to stay away from a place like this.

Locals say Chillurgad gets its name from the Chillur trees that grow in this side valley. These trees — likely the Chirgoza Pine — gave the area its identity.

As much as we love spending time at these campsites, it’s also the peaks rising around them that bring an entirely new kind of magic. Their presence adds depth, perspective, and a quiet sense of wonder to the experience. So let’s take a closer look at these majestic mountains and learn a bit more about the stories they hold.

But before that, head to the photo gallery on the Har Ki Dun trek page. It’ll give you multiple angles of the campsites and a good sense of the trail.

The Har Ki Dun valley offers mesmerising views of several prominent Himalayan peaks. We have to start with Swargarohini.

The Swargarohini massif looms in the distance, bold and unmissable. The moment those towering peaks come into view, you can feel the whole trek shift. There’s a sense of vastness, of strength, almost like the mountains are quietly asking you to take them on.

Here’s a quick look at the heights that make Swargarohini truly legendary:

> Swargarohini I – 6,252 m / 20,512 ft

> Swargarohini II – 6,247 m / 20,495 ft

> Swargarohini III – 6,209 m / 20,370 ft

The Himalayas are full of magic. There’s one more massif that’s been stealing the spotlight—not just for how tall it stands, but for the stories it carries. It’s closely linked to Swargarohini, through local legends and mythologies, that have been passed down for generations. We will share the story below.

The Bandarpoonch massif, towering over 20,000 ft above sea level, is one of the giants of the Garhwal Himalayas. From the glaciers of Bandarpoonch, the Yamuna River– one of India’s holiest and most vital rivers–takes birth.

> Bandarpoonch I soars to 6,316 m / 20,721 ft

> Bandarpoonch II stands tall at 6,102 m / 20,020 ft

The name “Bandarpoonch” means “Monkey’s Tail,” and it comes straight from the tales of Lord Hanuman. 

Around this massif, the locals have spun many legends. One of the stories goes like this: “After setting Lanka ablaze, Hanuman cooled his burning tail right here. If you look closely, the mountain’s snow-covered ridge even resembles a monkey’s tail curling across the sky.” 

And of course, there are plenty more. Locals love sharing these stories, each one told with an “andaaz” that brings mountains to life.

According to locals, Swargarohini and Bandarpoonch share ties with the Mahabharata. Our senior guide, Maninderji, narrated the story we are sharing. We are sure many of you have already heard it, but it's an episode worth revisiting.

“After the Pandavas defeated the Kauravas, Yudhishthir became Chakravarty Samrat and began his Swargayatra through Swargarohini, starting from Badrinath. However, they lost their way in the Himalayas. 

Krishna realised that while they had shed their material possessions, their pride still lingered. To help them, he called Hanuman. Hanuman created a fragrant flower and then lay on the way to it, disguised as an old, ailing monkey.

Draupadi was enchanted by the scent of this divine flower. She requested the Pandavas to bring it to her. Bheema, proud of his immense strength, set off to find it. 

On the way, he encountered the old monkey lying across the path, its tail blocking his way. Not wanting to disrespect the creature by stepping over it, Bheema asked the monkey to move. 

The monkey replied, "I am too old and weak—please move it yourself." But despite all his strength, Bheema couldn't budge the tail.

After Bhima, Nakul, Sahadev, and Arjun failed, it was Yudhishthir, who recognized Hanuman's true power. He asked for forgiveness.

This entire episode is believed to have unfolded amidst the snows of Bandarpoonch massif. 

But from there, the way to heaven revealed itself to Yudhisthira and he continued alone towards Swargarohini”

When Krishna asked Hanuman to humble the Pandavas before their Swargayatra, it is believed that Hanuman appeared in this region, particularly near the Bandarpoonch massif. The whole episode of lifting Hanuman’s tail is said to have happened here, or at least symbolically tied to it. And from there, Yudhisthira proceeded to Swargarohini tying these two legendary mountains in one mythical thread.

But let’s step away from the legends for a moment and look at the mountaineering history of these peaks.

In May 1990, Swargarohini I (6,252 m) was finally climbed for the first time by an Indian Team from the Nehru Institute of Mountaineering.

The team, led by Squadron Leader A.K. Singh moved swiftly from Uttarkashi to Ruinsara Tal. They then pushed higher to establish camps at 4,115 m, 4,877 m, and 5,334 m. From Camp 1, they launched their summit attempt, climbing a steep rock wall to the eastern col and cutting across sharp snow slopes. They stopped just five metres short of the summit—blocked by an unstable cornice—but had already achieved what no other team before them had managed.

This was a breakthrough. For years, teams from Sweden, Japan, Canada, and India had tried and failed. The terrain is complex, and the mountain is sacred, untouched for good reason. But this ascent broke that barrier. It was bold, technical, and historic.

Bandarpoonch holds a special place in Indian mountaineering history—closely linked to The Doon School and the first successful ascent in 1950. It was also a key moment in Tenzing Norgay’s journey, as he summited Bandarpoonch three years before his historic Everest climb, marking an important step in his legendary mountaineering career.

The story begins in 1937, when two Doon School teachers, J.T.M. Gibson and John Martyn, along with a young Sherpa named Tenzing Norgay, first scouted its southeast ridge. Over the years, more attempts followed, including a serious expedition in 1946. But bad weather turned them back. 

The real triumph came in 1950. Led by Major General Harold Williams, the team, including Gibson and Tenzing, returned via the same southeast ridge. On June 20th, Tenzing, Greenwood, and Kin Chok Tshering reached the summit. For Tenzing, it was one step closer to Everest. 

For Gibson and The Doon School, it etched Bandarpoonch forever as "their mountain"—a mountain visible from their very campus, and now, part of their legacy. Tenzing Norgay once referred to Bandarpoonch as “the Doon School mountain” in his autobiography.

In addition to Swargarohini and the Bandarpoonch Massifs, you also see the Black Peak (Kalanag) from the Kalkatiyadhar Campsite. While it is considered an extension of the Bandarpoonch Massif, it has a unique mountaineering history of its own.

Kalanag, or Black Peak, stands at an impressive height of 6387 m (20,958 ft) above sea level. It earns its name from its unmistakable silhouette — the peak looks like the raised hood of a cobra. The steep black rock slabs on the South-Western slopes give the mountain its name– the Black Cobra of the Himalayas.

The first ascent of Kalanag was made in 1955 by a team led by Gibson himself. They approached the peak via the Ruinsara Valley, navigating glaciers and steep terrain. The successful summit marked one of the earliest climbs in the Bandarpoonch massif, contributing significantly to Himalayan exploration during that era.

In 1986, the east face of Kalanag—steep, icy, and untouched—was climbed for the first time. The expedition, carried out by a team from the Indian Army, pushed through demanding rock and ice sections to reach the summit on June 3. This marked the first successful ascent via the eastern route, carving a bold new chapter into the mountain’s climbing history.

Below, you will read about the major mountain passes in the region.

Borasu Pass sits right on the border between Uttarakhand and Himachal Pradesh, cutting across the icy landscapes of Devkir Ghati and Bunga Bamak. It's one of the more remote and demanding high-altitude passes, lying close to the Indo-Tibetan boundary.

It acts as the watershed between the valleys of Tons River in Uttarakhand and Baspa in Himachal Pradesh.

Historically, it linked the Har Ki Dun valley in Uttarakhand with the Kinnaur valley in Himachal, serving as a vital trade route. The nearest villages—Osla on the Har ki Dun side and Chitkul on Kinnaur side—reflect this connection, which is why you’ll notice traces of Himachali culture even in Uttarakhand’s villages like Kotgaon.

From Borasu Pass, you see some of the most prominent peaks of Himachal, including Rangrik Rang, P.6465, P.6447, Phawararang and Gang Chua. 

If you glance east from the Har Ki Dun trail, you’ll spot the Ruinsara Valley branching away. This is the route that leads up to the formidable Bali Pass. 

Acting as a watershed between the Tons and Yamuna rivers, Bali Pass offers a steep, dramatic crossover from the Tons Valley into Yamunotri. 

Its narrow knife-edge ridge and boulder-strewn descent to Lower Damini make it a challenging route. But few passes carry such cultural weight—Bali Pass leads you straight into the sacred heart of the Yamunotri region.

All these majestic peaks, glaciers, and high mountain passes—including the entire Har Ki Dun trail—lie within the boundaries of the Govind Pashu Vihar Wildlife Sanctuary and National Park. 

As you explore the trek, you're also walking through a protected landscape rich in biodiversity and cultural heritage. Let’s take a closer look at the park itself—its unique flora, fauna, and the indigenous communities that call this region home.

The Govind Pashu Vihar National Park and Sanctuary is a protected area established as a Sanctuary in 1955. Spanning over 958 square kilometres–about the size of Delhi, the park is an epitome of diverse flora and fauna. 

The Govind Pashu Vihar Wildlife Sanctuary came into existence as a wildlife sanctuary in the year 1955 and is a part of the Upper Tons Valley. The core zone of the sanctuary was declared as a National Park covering an area of 472.08 km in 1991 after the enactment of the Indian Wildlife Protection Act. 

The sanctuary was named after the Bharat Ratna Govind Ballabh Pant. It constitutes the Rupin and Supin ranges of the erstwhile Tons forest division.

The Sanctuary is now divided into three ranges: 

1. Rupin
2. Supin
3. Sankri

Each range is headed by a Range Officer, and is further subdivided into sections like and beats. This administrative structure enables better protection of the region, helps prevent illegal activities like logging and poaching, and ensures smoother execution of developmental goals.

The Govind Pashu Vihar National Park supports a wide array of wildlife. It is home to close to 150 bird species, including the Himalayan monal, the state bird of Uttarakhand. Other avian species include the Himalayan Griffon, Bearded Vultures, and Black Eagles, Golden Eagles, and even the rare Steppe Eagles.

Additionally, the national park is also home to charismatic mammals such as the Leopards, Himalayan Black Bear, Sambhar Deer and even the elusive Musk Deer.

Alongside its huge horizontal expanse, the National Park also spans a vast altitudinal range—from 1,300 meters (4,593 feet) to a staggering 6,323 meters (20,745 feet) above sea level. Because of this, it is home to a wide variety of alpine species, including the Himalayan Tahr and the elusive Snow Leopard. 

What is the Snow Leopard Project?

In the early years of the 21st Century, we realised that snow leopards across the Himalayas were at risk of disappearing. Not from one big threat, but from many small ones piling up. 

To tackle that challenge, India’s Environment Ministry launched the Snow Leopard Project in 2009.

Govind Pashu Vihar became part of the larger effort to turn the tide for snow leopards. This wasn’t just about fences or patrols. It was about understanding how a species that lives in the shadows could be protected without being chased, cornered, or put on display. Villagers were brought into the picture, not kept out. Livestock insurance schemes were introduced. Herds were monitored. Trails were watched, not blocked. Motion-sensor cameras were set up on ridgelines, in gullies, near riverbeds. Every faint sign—a scratch on a rock, a trail in the snow, a half-eaten bharal—became data.

Over the years, the numbers started telling a better story. Not just of survival, but of return. 

Between 2019-2024, India conducted its first full-fledged Snow Leopard Census and we learnt that our country is home to about 700 individuals, which is roughly 10-15% of the big cat's global population.

So when you walk in this landscape, you are moving through territory that is being silently reclaimed. Not just by snow leopards, but by the idea that humans and wild things can share space without one needing to conquer the other.

You perhaps won't see the snow leopard. But it sees everything.

Your trek meanders through verdant forests of oaks and pines. 

The main oak species are: 

• Green Oak (locally called Moru): Renowned for its beautiful red leaves in autumn
• Silver Oak (locally Banj): Has a beautifully textured bark
• Brown Oak (locally called Kharsu). Celebrated for its broad, glossy foliage.. 

Among the conifers, you will see the elegant Himalayan Cedar, renowned for its role in constructing traditional houses. Alongside, there’s also Deodar Cedar, which is celebrated for its fragrant wood.

Additionally, you will encounter maple, rhododendrons, and walnut trees. 

Tip: When trekking the trails of Har Ki Dun, keep an eye out for walnut trees near Chillurgad. If you're fortunate, you might even come across walnuts along the trail. 

The day you attempt the summit push (the final point for Har Ki Dun valley), you will spot Bhojpatra trees near Boslo. These trees share a deep-rooted relationship with human history. The Vedas and most of our ancient epics were written on the bark of  Bhojpatra trees. In Buddhism and other indigenous traditions as well, the tree holds deep cultural significance.

Since the region has numerous glacial streams cutting through it, the National Park has a robust presence of moss and lichen.

Medicinal Plants of Govind Pashu Vihar National Park

But beyond the big trees that you notice, Govind Pashu Vihar is also home to some of the most powerful medicinal plants of the high Himalayas. 

For the locals, these plants aren’t rare finds — they’re part of everyday life. Used to treat everything from fevers to joint pain, these herbs have been passed down through generations. 

What’s remarkable is how specific their knowledge is — where to find the plant, which part to use, and how to prepare it. The table below gives you a brief insight into this rich local knowledge. 

Many of these plants are now critically endangered, but they continue to hold space in the lives and memories of the people here.

When talking about forests, we often overlook that much of India’s wilderness is still home to indigenous tribes. Their traditions and way of life are deeply aligned with ecological realities. In fact, research shows that the presence of these communities can enhance the protection of certain ecosystems — forests tend to thrive when they are around.

In Govind Pashu Vihar, the major indigenous inhabitants are:

1) The Rawain:

Their name comes from the Rawain region, located in the upper reaches of the Tons Valley. It is home to communities that have traditionally engaged in agriculture and pastoralism. These communities have a deep connection to the land, with cultural practices reflecting a strong reverence for nature and local deities. Their villages are often situated on steep mountain slopes, and their way of life is closely tied to the rhythms of the Himalayan environment.

2) The Jaunsar:

The Jaunsars are an indigenous community from the Jaunsar-Bawar region of Uttarakhand, known for their distinct customs, vibrant festivals, and deep-rooted connection to the mountains. Their culture reflects a close relationship with nature, seen in everything from their wooden homes to age-old rituals honoring local deities.

Traditionally, they follow a mixed economy of farming, animal husbandry, and forest-based livelihoods. The Jaunsari community reveres Mahasu Devta as their principal deity, and their festivals and dances, such as Harul and Jhenta Raso, are integral to their cultural expression of this connection is their traditional use of medicinal plants—remedies passed down through generations of healers to treat common ailments and boost immunity. But with modern influences and shrinking forest access, both their cultural practices and this traditional knowledge are slowly fading. Protecting them means preserving a way of life shaped by centuries of living in harmony with the Himalayas.

3) The Van Gujjars:

A semi-nomadic pastoralist community in the forests of Uttarakhand, they have long migrated with their herds between lowland winters and high-altitude summer meadows. Their lives are closely tied to the forest, which provides not just fodder and fuel, but also a rich source of traditional medicine. They treat wounds with local herbs, use bitter plants for digestive issues, and rely on root-based remedies for kidney ailments. This deep, inherited knowledge supports both their health and the conservation of the forests they live in. 

But today, shrinking forest access and fading traditions threaten this wisdom. Protecting it means preserving both a culture and the fragile ecosystems it helps sustain. To better understand the challenges a Van Gujjar faces in today’s rapidly changing world, explore the following links:

•  Pastoralist Van Gujjars ask why they still need permit to enter their own land
•  A Long Struggle For Indigeneity: The Story Of Van Gujjars And Their Search For A Tribal Identity
•  Let the Van Gujjars remain nomadic

But this entire ecosystem, that we seek to conserve through demarcating Protected Areas like Govind Pashu Vihar National Park and Wildlife Sanctuary, is intricately shaped and sustained by the water that flows through it. In fact, it’s the hydrological forces—rivers, glaciers, and high-altitude lakes—that carve out the very structure of a valley. 

Let’s explore how these elements continuously shape and reshape the unique dynamics of Har ki Dun.

A water system of a valley is much more than just flowing water — it's the very force that sculpts valleys. 

Most valleys, including Har ki Dun, begin their story with glaciers. Over thousands of years, these massive ice bodies grind through the mountains, carving out the classic U-shaped profile we see today. 

As the glaciers retreat, they leave behind rivers that continue the work — shaping, nourishing, and breathing life into the valley. Lakes, rivers, and glaciers are all part of this evolving hydrological system, constantly redefining the landscape with every season, every drop.

Thamsa never lets you trek alone—it flows beside you like an old mountain companion. You trek along it throughout the Har Ki Dun trek. However, Thamsa or the Har ki Dun Gad (as it is formally called on Survey of India Maps) is actually a combination of multiple glacial streams that flow into the Har ki Dun Valley.

Did you know? A stream is called Gad in Garhwali and glaciers are referred to as Bamak.

The two major streams that combine to form Thamsa are:

1) Maninda Gad:

Flowing through the high-altitude glacial lake of Maninda Tal, fed by the glaciers of Devkir Ghati near Borasu Pass. The Bunga Bamak and Jhajjhu Bamak Glaciers, which mark the Northern boundaries of Govind Pashu Vihar Wildlife Sanctuary, also feed this stream.

2) Ruinsara Gad:

Flowing through the high-altitude glacial lake of Ruinsara Tal, carrying meltwaters of the Bandarpoonch Glacier.

These two streams are then joined by numerous other glacial flows like Hata Gad flowing from the glaciers of Hata Peak, the Duni Gad flowing from the Jamdar Bamak Glacier. Numerous unnamed streams also flow into the U-shaped Har ki Dun Valley from both its Eastern and Western sides.

But as you trek alongside this Har Ki Dun Gad you begin to feel that this river belongs solely to this quiet corner of the Himalayas. But there’s something most trekkers don’t understand. This very stream is part of a much larger river system that directly connects Har Ki Dun to the famous Rupin Pass trek in Himachal. 

The stream beside you, Har Ki Dun Gad, begins from the Jamdar Bamak Glacier, just below the Swargarohini peaks. It’s joined by Maninda Gad from the alpine meadows of Maninda Tal, and a little later by Ruinsara Gad, which originates from the Bandarpoonch Glacier. These waters form a combined system that flows down past the villages of Osla, Taluka, and eventually joins the Supin River near Sankri. 

At Netwar, the Supin is joined by the Rupin River, descending from the high mountain pass of Rupin Pass in Himachal Pradesh. The confluence of these two rivers forms the Tons River, one of the major tributaries of the Yamuna.

Here’s the key link: the traditional Rupin Pass trek used to begin from Dhaula, a village just 8 km beyond Netwar. So even though Har Ki Dun and Rupin Pass are separate trekking routes, they actually descend into the same valley system and feed into the same river network. 

The connection is clear on the map — but only when you know where to look.

If you’re looking for a clear comparison between the two treks, speak to our trek advisors. They’ll help you decide what works best for you.

Although we don’t encounter any lakes on the Har Ki Dun itinerary itself, the stunning glacial lakes of Maninda Tal and Ruinsara Tal shape numerous dynamics of the valley.

Maninda Tal is situated to the West of our Har Ki Dun Trek Route. If you continue along the Har ki Dun Valley, further North-Westwards towards Borasu Pass, you’ll reach Maninda Tal after a 2-3 km trek.

Similarly, if you pull up a map to spot Ruinsara Tal, it is located to the East of your Har Ki Dun trek route. This high altitude glacial lake is cradled right at the base of the Swargarohini Massif. Ahead of Devsu Thatch, a valley branches eastward — this is the Ruinsara Valley, which leads to Ruinsara Tal and eventually to the daunting Bali Pass Trek.

These are beautiful glacial lakes, perched in the cradle of massive glaciers and surrounded by incredible High Himalayan scenery. But there’s much more to them than just scenic beauty. They hold the secrets of time. Once you learn to listen, they tell you stories of how the mountain walls were cut by flowing ice and the valley was born.

To understand when Ruinsara Tal first came into being, scientists turned to the language of the landscape—specifically, the moraines. Moraines are rocky ridges left behind by ancient glaciers. Using a technique called cosmogenic 10Be exposure dating, they examined large boulders perched on one such ridge near the lake. 

One of those boulders, a massive granite, revealed its age to be approximately 8.5 thousand years.

Granite isn't unusual in this part of the Himalaya. It comes from the High Himalayan Crystalline Rocks—deep-seated formations uplifted and exposed over millions of years of tectonic activity. Along with granites, other typical rocks found in Himalayan moraines include gneisses, schists, and quartzites. All these rocks are carried and jumbled by glaciers during their advance and retreat. 

In the upper Tons Valley, where Ruinsara Tal lies, the moraines are made mostly of granite boulders, consistent with the local bedrock. This tells us not only where the glacier flowed but also what kind of rocks it scraped off and carried along.

But here's the twist: the age of a moraine doesn't directly tell us the age of the lake. Instead, it tells us when the glacier that built the "dam" retreated. The glacier basically left behind the rubble that would later hold the waters of Ruinsara Tal. 

Like a natural engineer, the glacier sculpted the valley and then abandoned it, allowing meltwater and rain to slowly fill the basin. That means Ruinsara Tal could have formed any time after this moraine stabilised—possibly soon after, or perhaps much later. 

Still, 8.5 k (thousand years ago) marks a reasonable maximum age for the lake.

This timing places the birth of Ruinsara Tal in the early Holocene, a period of warming climates and shrinking glaciers across the Himalayas. Globally, this was when agriculture began to take root, humans started settling in river valleys, and the Sahara was still green.

In the Himalayas, the glaciers that had once surged deep into the valleys were retreating, reshaping the land they left behind. The Bandarpoonch Glacier, once sprawling down the Tons Valley, had by then pulled back dramatically, leaving ridges of stone like the one near Ruinsara. 

The lake’s calm surface today belies the wild, icy drama that carved the Har ki Dun valley and built the walls that hold lakes like Ruinsara and Maninda Tal.

To place this in deeper time, 8.5 thousand years ago is very recent on the scale of the Himalayas themselves. These mountains began rising tens of millions of years ago, when the Indian plate collided with Eurasia—a slow-motion tectonic crash that is still ongoing today. So while Ruinsara Tal is a product of recent glacial history, the rocks it sits on are part of a much older story—one that began when dinosaurs still roamed the Earth. 

We hope this helps you see these glacial lakes as more than just scenic spots. They stand as silent witnesses to deep time—reflecting the legacy of long-lost glaciers and the ancient stones they left in their wake.

But there’s more recent history to explore too—how the Sankri-Kotgaon region has emerged as one of India’s foremost trekking hubs. 

Read on for an in-depth insight into how trekking has influenced these remote Himalayan areas, how it has developed over the years, and where it’s headed next.

While almost 5000 trekkers arrive at our Kotgaon campus every year, they hardly realise the importance of the Sankri region in terms of trekking in India.

Tucked away in the upper reaches of Uttarkashi district, Sankri is more than just a quaint Himalayan village. It is one of India’s busiest trekking and mountaineering gateways. With its proximity to the prestigious Nehru Institute of Mountaineering (NIM) in Uttarkashi and access to a cluster of iconic trails, Sankri serves as the base camp for a range of treks in the Govind Pashu Vihar National Park and Sanctuary.

From the snow-laden Kedarkantha, the alpine valleys of Har Ki Dun and Ruinsara, to the high passes like Bali Pass and Borasu Pass, Sankri is a hub that connects adventurers to some of the most stunning sections of the Garhwal Himalayas. Over the years, this remote village and its surrounding areas have evolved into a thriving trekking ecosystem, drawing thousands of trekkers annually.

What the Numbers Say: A Rare Insight into Trekking Revenue

In a rare glimpse into official tourism revenue, forest department records from 2014–15 to 2016–17 offer a valuable snapshot of how much income trekking brought into the region, even back then.

Annual Trends:

• 2015–16 & 2016–17 each saw total annual revenue of around ₹20 lakh from forest permits alone.
• This reflects only government revenue, not private or local income.

The Real Economy Behind These Numbers

What these numbers don't show is the real engine driving the local economy — the allied costs trekkers incur and the employment generated across villages like Sankri, Kotgaon, Taluka, and Osla.

Every trekker who steps onto these trails hires a local guide, rents mules, stays in homestays, eats local food, and often uses porter services. The informal economy — largely unrecorded in government data — usually outpaces the official revenue many times.

Hundreds of families across the valley now depend directly on trekking for their livelihood, making it the single most important economic activity in the region.

Exponential Growth Since Then

It's crucial to remember that this data is now 7–8 years old, and no fresh government studies have been published since. But anyone familiar with the region knows what has changed:

• Organised trekking has exploded post-2017,
• New operators have entered the scene,
• Footfall has increased manifold, and
• Infrastructure — from homestays to road connectivity — has rapidly improved.

If the region generated nearly ₹20 lakh in official revenue back then, it’s not far-fetched to assume that the total economic impact today runs into multiple crores annually. To give an example, Indiahikes alone spent about ₹15 lakh between January 2024 to December 2024 on forest permits for running the Har ki Dun, Bali Pass, Kedarkantha and Phulara Ridge Treks.

The Sankri-Kotgaon region stands as a prime example of how adventure tourism can transform a remote Himalayan valley. Not just by bringing in revenue, but by sustaining livelihoods, preserving traditional knowledge, and giving local communities a reason to protect their forests and trails.
But with this growth have come new challenges. The surge in footfall has brought pressure on trails, waste management issues, and a strain on local water sources. Unregulated camping, overcrowding on trails like Kedarkantha, and deforestation for tourism infrastructure are raising alarms.
That is why we moved away from traditional routes to Kedarkantha and Har Ki Dun from Sankri. We now run these treks on much less crowded routes. During Winter, we open up the Gaichawan Gaon route to Kedarkantha, where no other organisation operates. We even explored new treks like Phulara Ridge to take the pressure off the crowded treks in the region.
We understand that the region now walks a tightrope between economic dependence on tourism and the risk of environmental degradation.

It stands at a crossroads — a powerful example of how adventure tourism can transform a remote Himalayan valley, but also a reminder that such transformation must be managed carefully to protect what drew trekkers here in the first place.

You’ve just read a deep dive into the history, culture, and geography of Har Ki Dun. For the itinerary, fee, or to understand what the Indiahikes experience is like on this trek, head to the Har Ki Dun trek page.

References:

>> https://www.himalayanclub.org/hj/18/5/the-harki-doon/

>> https://wii.gov.in/nmcg/protected-areas-along-ganga/govind-national-park

>> https://nieindia.org/Journal/index.php/ijees/article/viewFile/3338/pdf

>> Scherler, D., Bookhagen, B., Strecker, M.R., von Blanckenburg, F. and Rood, D., 2010. Timing and extent of late Quaternary glaciation in the western Himalaya constrained by 10Be moraine dating in Garhwal, India. Quaternary Science Reviews, 29(7-8), pp.815-831.

>> Gopal, B. and Chauhan, M., 2007. River Yamuna from source to Delhi: Human impacts and approaches to conservation. Restoring River Yamuna, pp.45-69.
>> https://www.himalayanclub.org/hj/47/8/the-first-ascent-of-swargarohini-i/

>> https://en.wikipedia.org/wiki/Bandarpunch

>> https://www.himalayanclub.org/hj/44/2/mountains-and-rivers-of-the-himalaya-then-and-now/

>> https://www.himalayanclub.org/hj/44/14/kalanag-east-face-expedition-1986/

>> Priyanka, A., Manoj, S., Harsh, S. and Husain, T., 2013. A Glimpse of Vegetation and Threatened Medicinal Plant Diversity of Govind Wildlife Sanctuary, Garhwal Himalaya. J Biodivers Manage Forestry 2: 4. of, 3, p.2.

>> Information about Kotgaon: Credits to Mit for sharing his insights with us. Mit Sheth is an architect from Mumbai with a deep love for the outdoors. His journey with Indiahikes began in 2018 and brought him back in 2022 — this time to document the experience and connect with the local culture.
email: mit.d.sheth@gmail.com

Written by Naman Rakheja.
Edited by Upayan Chatterjee.

For any suggestions, please write to upayan@indiahikes.com.