On Vacation to Chennai
We are leaving to Chennai for vacation for 1 week. We will be visiting Marina Beach and some other places. I have another agenda. I will be able to attend Lakcharchanai by Ayyappa Kudumbam after 6 years. One needs lots of blessings to attend to such poojais. I am fortunate enough to participate in 2 poojais in 2 weeks. I feel 2009 and 2010 happens to me lukiest years in the recent times. Otherwise we will spending most of the time at our home in Ambattur.
Sastha Poojai
After few years we could have Sastha Poojai today. We were all getting ready for the past one week for this day. Appa, Amma and Pavithra were cleaning all the Vilakku and poojai utensils. I could visit the new market near Maattuthaavani and meet Karnan there. Could get lots of flowers. We have been getting flowers from Karnan for the past 30 years. Raja gave us the flower garlands and other flowers. Viji and family reached Madurai yesterday and they came home. Children - Varshini, Vishaal and Roshini helped in asorting the flowers. Viji and Pavithra helped Amma in preparing the prasadams. Ramesh got lot of fruits and flowers and helped in all the activities. With all the hands helping we could start the poojai as per schedule. We had Vishnu Sahasranamam Chanting and got into poojai. Ganapathi Ashtotharam, Lalitha Ashtotharam, Lalitha Trisathi, Dharma Sastha Ashtotharam, Dharma Sastha Sahasranamam were conducted and concluded the poojai with Padipaattu and Deepaaraathanai. Ramesh's parents and Raji were also there. This day was a very happiest day in 2009 for me. I could transcend into another world during poojai.
On Vacation to Madurai
Today we are starting from Bangalore to Madurai on vacation for 1 week. We are planning to visit Sastha Kovil, meet up with Viji's family and perform annual Sastha Poojai at home. Apart from this we should be able to visit Meenakshi Temple, Tiruparankundram temple, Alagar Kovil, Tirumalai Nayakar Mahala, Mariamman Teppakulam, Gandhi Museum.
| Deivathin Kural Volume 1 | Chapters |
| மங்களாரம்பம் Mangalarambam(2) | 2 |
| அத்வைதம் Advaitam (18) | 18 |
| மதம் Madam(7) | 7 |
| வைதிக மதம் Vaidika Madam(20) | 20 |
| பொதுவான தர்மங்கள் Poduvana Dharmangal(14) | 14 |
| சமூக விஷயங்கள் Samooga Vishayangal(13) | 13 |
| பண்பாடு Panpadu(11) | 11 |
| கர்ம மார்க்கம் Karma Margam(7) | 7 |
| பக்தி Bhakti(21) | 21 |
| தேவதாமூர்த்திகள் அவதார புருஷர்கள் Devata Moorthigal(63) | 63 |
| மங்களாரத்தி Mangalarathi(1) | 1 |
| Deivathin Kural Volume 2 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| குழந்தை ஸ்வாமி Kuzhandai Swami(3) | 3 |
| குரு Guru: | |
| நம்மை நாமாக்குகிறவர் Nammai Namaakkukiravar(4) | 4 |
| குரு பக்தி Guru Bhakti (1) | 1 |
| குருகுல வாஸம் Gurukula Vaasam(1) | 1 |
| சரணாகதியே முக்கியம் Saranaagathiye Mukyam(1) | 1 |
| அத்வைதம் Advaitam: (7) | 7 |
| வேத மதம் Veda Madam: | |
| ஹிந்துமதத்தின் ஆதார நூல்கள் Hindu Madathin aadhara noolgal(4) | 4 |
| வேதம் Vedam(40) | 40 |
| ஷடங்கங்கள் Shadangangal(3) | 3 |
| சிக்ஷை: வேதத்தின் மூக்கு Sikshai(14) | 14 |
| வியாகரணம் : வேதத்தின் வாய் Vyakaranam(6) | 6 |
| சந்தஸ் : வேதத்தின் பாதம் Chandas (7) | 7 |
| நிருக்தம் : வேதத்தின் காது Niruktam (1) | 1 |
| ஜ்யோதிஷம் : வேதத்தின் கண் Jyotisham (9) | 9 |
| கல்பம் : வேதத்தின் கை Kalpam(1) | 1 |
| மீமாம்ஸை : கர்ம மார்க்கம் Mimaamsai (12) | 12 |
| நியாயம் : யுக்தி சாஸ்திரம் Nyaayam (8) | 8 |
| புராணம் Puraanam(20) | 20 |
| தர்ம சாஸ்திரம் (ஸ்மிருதி) Smriti(9) | 9 |
| நாற்பது ஸம்ஸ்காரங்கள் Naarpatu Samskaarangal(9) | 9 |
| பிரம்மசரியம் Brahmacharyam (15) | 15 |
| விவாஹம் Vivaham (19) | 19 |
| கிருஹஸ்தாச்ரமம் (இல்லறம்) Grihastaashramam (10) | 10 |
| வித்யாஸ்தானம்: முடிவுரை Vidyasthaanam (3) | 3 |
| ஜாதிமுறை Jaatimurai (17) | 17 |
| மங்களாரத்தி Mangalarathi: (1) | 1 |
| Deivathin Kural Volume 3 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| பிள்ளையார் சுழி Pillaiyar Chuzhi (3) | 3 |
| குரு Guru: | |
| குரு, ஆசார்யர் Guru, Acharyar(9) | 9 |
| மஹான்கள் காட்டும் குருபக்தி Guru Bhakti(6) | 6 |
| ஸமூஹ, தனிவாழ்க்கை நெறிகள் Samooha Nerigal: | |
| பரோபகாரம் Paropakaram(62) | 62 |
| தன் கையே தனக்குதவி Tan Kaiye tanakkudavi(18) | 18 |
| கண்டனமே பாராட்டு Kandaname Parattu(1) | 1 |
| சிக்கனமும் பரோபகாரமும் Cikkanamum Paropakaramum(5) | 5 |
| ஆசாரம் Aacharam(24) | 24 |
| மதாசாரத்தின் உட்பிரிவுகள் Madaachaarathin utpirivukal(3) | 3 |
| ஆசார விஷயங்கள் Aachaara Vishayangal(35) | 35 |
| ஆசாரமும் ஆஹாரமும் Aachaaramum Aahaaramum(36) | 36 |
| உபவாஸம் Upavaasam(11) | 11 |
| மௌனம் Mounam(10) | 10 |
| அளவறிந்து செயற்படுக Alavarindu ceyalpaduka(4) | 4 |
| வைதிக மத அம்சங்கள் Vaitika mada amsangal: | |
| ஆயுர்வேதம் Aayur Vedam(12) | 12 |
| தநுர்வேதம் Dhanur Vedam(10) | 10 |
| காந்தர்வ வேதம் Gandharva Vedam(35) | 35 |
| பண்பாடு Panpaadu: | |
| கவி சாதுர்யம் Kavi Chaturyam(18) | 18 |
| தெய்வ தத்வம் தெய்வங்கள் Deiva tatvam: (7) | 7 |
| மங்களாரத்தி Mangalaarathi: (1) | 1 |
| Deivathin Kural Volume 4 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| பெரிய இடத்துப் பிள்ளை Periya Idathup Pillai(10) | 10 |
| பிற தெய்வங்களும் போற்றும் பிள்ளையார் Pira Deivangalum Potrum Pillaiyar(7) | 7 |
| கண்ணன் பூஜித்த கணநாதன் Kannan Pujitha Gananathan(29) | 29 |
| குரு Guru: | |
| குரு குலம்; கடிகா ஸ்தானம் (153) | 153 |
| பொது வாழ்க்கை Podu Vazhkkai: | |
| உத்தரமேரூர் உத்தமத் தேர்தல் முறை(68) | 68 |
| அத்வைதம் Adwaitam: | |
| போர் தீர்ந்து அமைதி காண (170) | 170 |
| பக்தி Bhakti: | |
| "வண்டு ஸ்தோத்ரம்" (53) | 53 |
| கவிகளின் தன்மான உணர்ச்சி Kavigalin Tanmana Unarchi(29) | 29 |
| கவிஞர், அறிஞரின் தற்பெருமை (7) | 7 |
| மங்களாரத்தி Mangalarathi:(1) | 1 |
| Deivathin Kural Volume 5 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| தேவரும் தொழும் தெய்வம் Devarum thozhum Deivam:(33) | 33 |
| குரு guru: | |
| ஈசனும் ஆசானும் Eesanum Aasaanum:(38) | 38 |
| குருமூர்த்தியும் த்ரிமூர்த்திகளும் Gurumoorthiyum Trimoorthigalum(34) | 34 |
| ஸ்ரீ சங்கர சரிதம் Sri Shankara Charitam: | |
| ஸ்ரீசங்கர சரிதம் Sri Shankara Charitham:(119) | 119 |
| ஸ்ரீ சங்கரரின் கால நிர்ணயம் Sri Shankararin Kaala Nirnayam:(27) | 27 |
| சங்கர சரிதம் (தொடர்ச்சி) Shankara Charitham(contd):(48) | 48 |
| மங்களாரத்தி Mangalarathi:(1) | 1 |
| Deivathin Kural Volume 6 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| பதினாறும் பெற்றுப் பெருவாழ்வு Pathinarum Petru Peruvaazhvu:(60) | 60 |
| குரு Guru: | |
| உபதேசகராகிய தேசிகர் Upadesikarakiya Desikar:(17) | 17 |
| அத்வைதம் Adwaitam: | |
| அத்வைத ஸாதனை Adwaita Saadanai:(68) | 68 |
| ஸௌந்தர்ய லஹரி Soundarya Lahari: | |
| ஸௌந்தர்ய லஹரி Soundarya Lahari:( 109) | 109 |
| மங்களாரத்தி Mangalarathi:( 1) | 1 |
| Deivathin Kural Volume 7 | Chapters |
| மங்களாரம்பம் Mangalarambam: | |
| விநாயகரும் தமிழும் (26) | 26 |
| குரு Guru: | |
| குரு-சிஷ்ய உறவு ( 78) | 78 |
| அரசு arasu: | |
| அரசும் மதமும் (41) | 41 |
| ஸமூஹம் Samooham: | |
| மூட்டை தூக்கி (1) | 1 |
| உள்ளத்தைக் குளிப்பாட்டுங்கள் (12) | 12 |
| அம்மை அப்பன் (9) | 9 |
| வாலிப மாணவர்களுக்கு (13) | 13 |
| கோ ஸம்ரக்ஷணம் (பசு பராமரிப்பு) (32) | 32 |
| பண்பாடு Panpadu: | |
| நாடகக் கலை - அன்றும் இன்றும் Natakak kalai:(9) | 9 |
| ஸ்வயம்வரத்தில் அத்வைதமும் காஞ்சி ஸ்ரீ மடமும் Swayamvarathil Adwaitam:(7) | 7 |
| சிவபாத சேகரன் Sivapada Sekharan:(10) | 10 |
| தமிழ்த் தாத்தா பாட்டிகளும் காஞ்சி ஸ்ரீ மடமும் Tamizh Thatha Pattikal(13) | 13 |
| அறிவுக்கும் அடைக்கும் தாழ் இல்லை Arivukkum Adaikkum Taazh Illai:(12) | 12 |
| ஸ்ரீ ஸுப்ரஹ்மண்யாய நமஸ்தே Sri Subrahmanyaya Namaste:(33) | 33 |
| தூக்கக்காரனும் ஆட்டக்காரனும் Thookkakkaranum Aattakkaranum:(19) | 19 |
| சான்றோர் Chandror: | |
| ஒரு ரிஷியின் தியாகம் Oru Rishiyin Tyagam:(30) | 30 |
| தெய்வ விஷயம் Deiva Vishayam: | |
| தெய்வ ஸாக்ஷி Deyva SaaKshi:(8) | 8 |
| கங்கா ஸ்நானமும் காவேரி ஸ்நானமும் Ganga Snaanam:(11) | 11 |
| ஸதாசிவம் Sadasivam:(18) | 18 |
| நமஸ்காரத் தத்வம் Namaskara Tatvam: | |
| நமோ நம: Namo Namah:( 54) | 54 |
| மங்களாரத்தி Mangalarathi:(1) | 1 |
Malayalam Film Songs - Raaga wise
Another Peppy Desh-Raga based song from Jayachandran -from film Boy Friend (2005) -
http://www.youtube.com/watch?v=usmuQX0SSGU
The interesting thing is the song is about Ramzan, sung by Jesudass to the Music of Jayachandran ---and a twist - film produced by Vidyasagar !!
Courtesy - P.M.Pattabhi Raman
http://www.youtube.com/watch?v=usmuQX0SSGU
The interesting thing is the song is about Ramzan, sung by Jesudass to the Music of Jayachandran ---and a twist - film produced by Vidyasagar !!
Courtesy - P.M.Pattabhi Raman
Principles of Karma
A SHORT STORY AND ESSAY ON PRINCIPLES OF KARMA
There was once a man who got lost in the desert. The water in his canteen ran out two days ago, and he was on his last legs. He knew that if he didn't get some water soon, he would surely perish. The man saw a shack ahead of him. He thought it might be a mirage or hallucination, but having no other option, he moved toward it. As he got closer he realized it was quite real, so he dragged his weary body to the door with the last of his strength.
The shack was not occupied and seemed like it had been abandoned for quite some time. The man gained entrance, hoping against hope that he might find water inside.
His heart skipped a beat when he saw what was in the shack: a water pump. It had a pipe going down through the floor, perhaps tapping a source of water deep underground.
He began working the pump, but no water came out. He kept at it and still nothing happened. Finally he gave up from exhaustion and frustration. He threw up his hands in despair. It looked as if he was going to die after all.
Then the man noticed a bottle in one corner of the shack. It was filled with water and corked up to prevent evaporation.
He uncorked the bottle and was about to gulp down the sweet life-giving water when he noticed a piece of paper attached to it. Handwriting on the paper read: "Use this water to start the pump. Don't forget to fill the bottle when you're done."
He had a dilemma. He could follow the instruction and pour the water into the pump, or he could ignore it and just drink the water.
What to do? If he let the water go into the pump, what assurance did he have that it would work? What if the pump malfunctioned? What if the pipe had a leak? What if the underground reservoir had long dried up?
But then... maybe the instruction was correct. Should he risk it? If it turned out to be false, he would be throwing away the last water he would ever see.
Hands trembling, he poured the water into the pump. Then he closed his eyes, said a prayer, and started working the pump.
He heard a gurgling sound, and then water came gushing out, more than he could possibly use. He luxuriated in the cool and refreshing stream. He was going to live!
After drinking his fill and feeling much better, he looked around the shack. He found a pencil and a map of the region. The map showed that he was still far away from civilization, but at least now he knew where he was and which direction to go.
He filled his canteen for the journey ahead. He also filled the bottle and put the cork back in. Before leaving the shack, he added his own writing below the instruction: "Believe me, it works!"
This story is all about life. It teaches us that we must give before we can receive abundantly. More importantly, it also teaches that faith plays an important role in giving. The man did not know if his action would be rewarded, but he proceeded regardless. Without knowing what to expect, he made a leap of faith.
Water in this story represents the good things in life. Think of it as positive energy, or something that brings a smile to your face. It can be material objects or intangible qualities. It can represent money, love, friendship, happiness, respect, or any number of other things you value.
Whatever it is that you would like to get out of life, that's water.
The water pump represents the workings of the karmic mechanism. Give it some water to work with, and it will return far more than you put in. This mechanism traces a great circle, an unbroken path that eventually comes back to its point of origin. The energy of this circulation gathers power as it moves along, so that when it finally returns, it is greatly amplified.
If the circle is a physical phenomenon, like the orbit of a planet or the cycle of seasons, then we can follow its path, observe its progress, and predict when the circle will be complete. We cannot do so with the karmic mechanism, because it is metaphysical in nature. Karma weaves its way in and out of the physical world with the greatest of ease, and when it goes into the non-physical realm, it disappears from view.
This is why we cannot always see the connection between cause and effect. If you perform a good deed and receive immediate praise as a result, the karmic relationship is easy to understand. The circle, in this case, is relatively small.
More often than not, the circle is so vast that we lose track of it. Perhaps you have done a good deed that no one knows about, so you assume there will not be an effect associated with this particular cause. In reality, you have but initiated the karmic mechanism in the spiritual realm. You cannot see it, but it is there all the same, and it begins gathering energy and seeking its way back to you immediately.
At some point in the future, this unseen positive karma will emerge in the material world to continue on its circular path back to you. When that happens, it will seem as if it materializes out of nowhere; it will look like a causeless effect. You may even wonder about this good fortune that comes from such an unexpected direction, not realizing you are in fact its original source.
Now we begin to see what is "mystic virtue." Its workings are indeed mystical and mysterious. If we create positive energy - give of ourselves - without expectations, the universe will reciprocate in kind on a massive scale. This remains true even when we cannot see the connection between the original giving and the subsequent reciprocation.
If you find this difficult to accept, then recall the basic concept that at a fundamental level of reality, everything is connected with everything else. There is no true separation, no clearly defined boundaries between anything. If we can keep this in mind, the mystic virtue may not seem quite as strange as before. The separation that we perceive in the material world is but an illusion.
As we have already noted from the story, the man filled the pump without knowing if his effort would be rewarded. In the same way, when we emulate and nurture others, we also act without expecting rewards of any sort.
This principle applies to everything, not just money. For instance, in order to win the respect of others, one must start by giving others the appropriate respect without quibbles or qualms.
Would you like more recognition for the work that you do? If so, then start by recognizing the achievements of everyone around you. When you truly accept that others are deserving of recognition, their esteem for you will increase as if by magic.
Would you like to have more friendship in your life? If so, then start by being friendly. Do not expect anything in return, and you'll be pleasantly surprised by the flood of goodwill and friendliness that comes your way.
Would you like people to see beauty in you? If so, then start noticing beauty in others. It's easy to see when you pay attention. Everyone around you has an intrinsic beauty that goes well beyond the physical. When you can see this and start to appreciate it and marvel at it, a transformation takes place: You become truly beautiful yourself.
In general, whatever goodness you want from life, give it to others first. Give it cheerfully and willingly, without calculating your gain versus loss as if you are working a balance sheet. Initiate the circular exchange and relax in the certain knowledge that no one ever gets shortchanged.
At this point, you may be wondering if this principle is a paradox of sorts. If we know that we will be amply rewarded without fail by creating something positive in the world, wouldn't that be an expectation? And wouldn't the expectation short-circuit the process?
Think of planting flower seeds in a garden as a metaphor for the karmic mechanism. Each seed you plant is a process you have set into motion. You understand the principles that govern the growth of plants and you know the soil is fertile, so you know that you will see results in the fullness of time. You do not know exactly when or how the flowers will bloom, and that's perfectly fine.
Having expectations in this context means becoming attached to a specific outcome. If you insist upon the flowers blooming at an exact time in some exact shape, you are certain to be disappointed. If, in your obsession, you sit there and watch a particular flower grow, the rest of your garden is certain to be neglected.
Karma is exactly the same. You initiate the positive energy without knowing exactly how or when the effects will manifest themselves. Because you understand the karmic mechanism, you realize it will result in something good headed your way sooner or later. However, you have no attachments to any particular outcomes, and therefore no specific expectations.
Let us underscore the role of faith in all this. Just as we know the soil in the garden is fertile, we have faith in the basic benevolence of the universe. It nurtures us and protects us. In a very real sense, the world wants us to succeed.
The only thing we need is the courage to take charge and jumpstart the water pump.
Believe me, it works!
There was once a man who got lost in the desert. The water in his canteen ran out two days ago, and he was on his last legs. He knew that if he didn't get some water soon, he would surely perish. The man saw a shack ahead of him. He thought it might be a mirage or hallucination, but having no other option, he moved toward it. As he got closer he realized it was quite real, so he dragged his weary body to the door with the last of his strength.
The shack was not occupied and seemed like it had been abandoned for quite some time. The man gained entrance, hoping against hope that he might find water inside.
His heart skipped a beat when he saw what was in the shack: a water pump. It had a pipe going down through the floor, perhaps tapping a source of water deep underground.
He began working the pump, but no water came out. He kept at it and still nothing happened. Finally he gave up from exhaustion and frustration. He threw up his hands in despair. It looked as if he was going to die after all.
Then the man noticed a bottle in one corner of the shack. It was filled with water and corked up to prevent evaporation.
He uncorked the bottle and was about to gulp down the sweet life-giving water when he noticed a piece of paper attached to it. Handwriting on the paper read: "Use this water to start the pump. Don't forget to fill the bottle when you're done."
He had a dilemma. He could follow the instruction and pour the water into the pump, or he could ignore it and just drink the water.
What to do? If he let the water go into the pump, what assurance did he have that it would work? What if the pump malfunctioned? What if the pipe had a leak? What if the underground reservoir had long dried up?
But then... maybe the instruction was correct. Should he risk it? If it turned out to be false, he would be throwing away the last water he would ever see.
Hands trembling, he poured the water into the pump. Then he closed his eyes, said a prayer, and started working the pump.
He heard a gurgling sound, and then water came gushing out, more than he could possibly use. He luxuriated in the cool and refreshing stream. He was going to live!
After drinking his fill and feeling much better, he looked around the shack. He found a pencil and a map of the region. The map showed that he was still far away from civilization, but at least now he knew where he was and which direction to go.
He filled his canteen for the journey ahead. He also filled the bottle and put the cork back in. Before leaving the shack, he added his own writing below the instruction: "Believe me, it works!"
This story is all about life. It teaches us that we must give before we can receive abundantly. More importantly, it also teaches that faith plays an important role in giving. The man did not know if his action would be rewarded, but he proceeded regardless. Without knowing what to expect, he made a leap of faith.
Water in this story represents the good things in life. Think of it as positive energy, or something that brings a smile to your face. It can be material objects or intangible qualities. It can represent money, love, friendship, happiness, respect, or any number of other things you value.
Whatever it is that you would like to get out of life, that's water.
The water pump represents the workings of the karmic mechanism. Give it some water to work with, and it will return far more than you put in. This mechanism traces a great circle, an unbroken path that eventually comes back to its point of origin. The energy of this circulation gathers power as it moves along, so that when it finally returns, it is greatly amplified.
If the circle is a physical phenomenon, like the orbit of a planet or the cycle of seasons, then we can follow its path, observe its progress, and predict when the circle will be complete. We cannot do so with the karmic mechanism, because it is metaphysical in nature. Karma weaves its way in and out of the physical world with the greatest of ease, and when it goes into the non-physical realm, it disappears from view.
This is why we cannot always see the connection between cause and effect. If you perform a good deed and receive immediate praise as a result, the karmic relationship is easy to understand. The circle, in this case, is relatively small.
More often than not, the circle is so vast that we lose track of it. Perhaps you have done a good deed that no one knows about, so you assume there will not be an effect associated with this particular cause. In reality, you have but initiated the karmic mechanism in the spiritual realm. You cannot see it, but it is there all the same, and it begins gathering energy and seeking its way back to you immediately.
At some point in the future, this unseen positive karma will emerge in the material world to continue on its circular path back to you. When that happens, it will seem as if it materializes out of nowhere; it will look like a causeless effect. You may even wonder about this good fortune that comes from such an unexpected direction, not realizing you are in fact its original source.
Now we begin to see what is "mystic virtue." Its workings are indeed mystical and mysterious. If we create positive energy - give of ourselves - without expectations, the universe will reciprocate in kind on a massive scale. This remains true even when we cannot see the connection between the original giving and the subsequent reciprocation.
If you find this difficult to accept, then recall the basic concept that at a fundamental level of reality, everything is connected with everything else. There is no true separation, no clearly defined boundaries between anything. If we can keep this in mind, the mystic virtue may not seem quite as strange as before. The separation that we perceive in the material world is but an illusion.
As we have already noted from the story, the man filled the pump without knowing if his effort would be rewarded. In the same way, when we emulate and nurture others, we also act without expecting rewards of any sort.
This principle applies to everything, not just money. For instance, in order to win the respect of others, one must start by giving others the appropriate respect without quibbles or qualms.
Would you like more recognition for the work that you do? If so, then start by recognizing the achievements of everyone around you. When you truly accept that others are deserving of recognition, their esteem for you will increase as if by magic.
Would you like to have more friendship in your life? If so, then start by being friendly. Do not expect anything in return, and you'll be pleasantly surprised by the flood of goodwill and friendliness that comes your way.
Would you like people to see beauty in you? If so, then start noticing beauty in others. It's easy to see when you pay attention. Everyone around you has an intrinsic beauty that goes well beyond the physical. When you can see this and start to appreciate it and marvel at it, a transformation takes place: You become truly beautiful yourself.
In general, whatever goodness you want from life, give it to others first. Give it cheerfully and willingly, without calculating your gain versus loss as if you are working a balance sheet. Initiate the circular exchange and relax in the certain knowledge that no one ever gets shortchanged.
At this point, you may be wondering if this principle is a paradox of sorts. If we know that we will be amply rewarded without fail by creating something positive in the world, wouldn't that be an expectation? And wouldn't the expectation short-circuit the process?
Think of planting flower seeds in a garden as a metaphor for the karmic mechanism. Each seed you plant is a process you have set into motion. You understand the principles that govern the growth of plants and you know the soil is fertile, so you know that you will see results in the fullness of time. You do not know exactly when or how the flowers will bloom, and that's perfectly fine.
Having expectations in this context means becoming attached to a specific outcome. If you insist upon the flowers blooming at an exact time in some exact shape, you are certain to be disappointed. If, in your obsession, you sit there and watch a particular flower grow, the rest of your garden is certain to be neglected.
Karma is exactly the same. You initiate the positive energy without knowing exactly how or when the effects will manifest themselves. Because you understand the karmic mechanism, you realize it will result in something good headed your way sooner or later. However, you have no attachments to any particular outcomes, and therefore no specific expectations.
Let us underscore the role of faith in all this. Just as we know the soil in the garden is fertile, we have faith in the basic benevolence of the universe. It nurtures us and protects us. In a very real sense, the world wants us to succeed.
The only thing we need is the courage to take charge and jumpstart the water pump.
Believe me, it works!
StephenRCovey
Stephen R Covey
I was first introduced to his book - 7 Habits of Highly Effective People. Then few more books. Latest one being The 8th Habit. Then one day I got hold of his audio books and lectures on his books and thoughts in MP3. I have a whole DVD worth of Audio on his subject.
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I was first introduced to his book - 7 Habits of Highly Effective People. Then few more books. Latest one being The 8th Habit. Then one day I got hold of his audio books and lectures on his books and thoughts in MP3. I have a whole DVD worth of Audio on his subject.
============================================
========================================
90- 10 principle by Stephen Covey
It will change your life (at least the way you react to situations).
What is this principle? 10% of life is made up of what happens to you. 90% of life is decided by how you react.
What does this mean? We really have no control over 10% of what happens to us.
We cannot stop the car from breaking down. The plane will be late arriving, which throws our whole schedule off. A driver may cut us off in traffic.
We have no control over this 10%. The other 90% is different. You determine the other 90%.
How? ……….By your reaction.
You cannot control a red light. but you can control your reaction. Don't let people fool you; YOU can control how you react.
Let's use an example.
You are eating breakfast with your family. Your daughter knocks over a cup of coffee onto your business shirt. You have no control over what just happened.
What happens next will be determined by how you react.
You curse.
You harshly scold your daughter for knocking the cup over. She breaks down in tears. After scolding her, you turn to your spouse and criticize her for placing the cup too close to the edge of the table. A short verbal battle follows. You storm upstairs and change your shirt. Back downstairs, you find your daughter has been too busy crying to finish breakfast and get ready for school. She misses the bus.
Your spouse must leave immediately for work. You rush to the car and drive your daughter to school. Because you are late, you drive 40 miles an hour in a 30 mph speed limit.
After a 15-minute delay and throwing $60 traffic fine away, you arrive at school. Your daughter runs into the building without saying goodbye. After arriving at the office 20 minutes late, you find you forgot your briefcase. Your day has started terrible. As it continues, it seems to get worse and worse. You look forward to coming home.
When you arrive home, you find small wedge in your relationship with your spouse and daughter.
Why? …. Because of how you reacted in the morning.
Why did you have a bad day?
A) Did the coffee cause it?
B) Did your daughter cause it?
C) Did the policeman cause it?
D) Did you cause it?
The answer is "D".
You had no control over what happened with the coffee. How you reacted in those 5 seconds is what caused your bad day.
Here is what could have and should have happened.
Coffee splashes over you. Your daughter is about to cry. You gently say, "Its ok honey, you just need to be more careful next time". Grabbing a towel you rush upstairs. After grabbing a new shirt and your briefcase, you come back down in time to look through the window and see your child getting on the bus. She turns and waves. You arrive 5 minutes early and cheerfully greet the staff. Your boss comments on how good the day you are having.
Notice the difference?
Two different scenarios. Both started the same. Both ended different.
Why?
Because of how you REACTED.
You really do not have any control over 10% of what happens. The other 90% was determined by your reaction.
Here are some ways to apply the 90/10 principle. If someone says something negative about you, don't be a sponge. Let the attack roll off like water on glass. You don't have to let the negative comment affect you!
React properly and it will not ruin your day. A wrong reaction could result in losing a friend, being fired, getting stressed out etc.
How do you react if someone cuts you off in traffic? Do you lose your temper? Pound on the steering wheel? A friend of mine had the steering wheel fall off) Do you curse? Does your blood pressure skyrocket? Do you try and bump them?
WHO CARES if you arrive ten seconds later at work? Why let the cars ruin your drive?
Remember the 90/10 principle, and do not worry about it.
You are told you lost your job.
Why lose sleep and get irritated? It will work out. Use your worrying energy and time into finding another job.
The plane is late; it is going to mangle your schedule for the day. Why take outpour frustration on the flight attendant? She has no control over what is going on.
Use your time to study, get to know the other passenger. Why get stressed out? It will just make things worse.
Now you know the 90-10 principle. Apply it and you will be amazed at the results. You will lose nothing if you try it. The 90-10 principle is incredible. Very few know and apply this principle.
The result?
Millions of people are suffering from undeserved stress, trials, problems and heartache. We all must understand and apply the 90/10 principle.
It CAN change your life!!! Enjoy….
It will change your life (at least the way you react to situations).
What is this principle? 10% of life is made up of what happens to you. 90% of life is decided by how you react.
What does this mean? We really have no control over 10% of what happens to us.
We cannot stop the car from breaking down. The plane will be late arriving, which throws our whole schedule off. A driver may cut us off in traffic.
We have no control over this 10%. The other 90% is different. You determine the other 90%.
How? ……….By your reaction.
You cannot control a red light. but you can control your reaction. Don't let people fool you; YOU can control how you react.
Let's use an example.
You are eating breakfast with your family. Your daughter knocks over a cup of coffee onto your business shirt. You have no control over what just happened.
What happens next will be determined by how you react.
You curse.
You harshly scold your daughter for knocking the cup over. She breaks down in tears. After scolding her, you turn to your spouse and criticize her for placing the cup too close to the edge of the table. A short verbal battle follows. You storm upstairs and change your shirt. Back downstairs, you find your daughter has been too busy crying to finish breakfast and get ready for school. She misses the bus.
Your spouse must leave immediately for work. You rush to the car and drive your daughter to school. Because you are late, you drive 40 miles an hour in a 30 mph speed limit.
After a 15-minute delay and throwing $60 traffic fine away, you arrive at school. Your daughter runs into the building without saying goodbye. After arriving at the office 20 minutes late, you find you forgot your briefcase. Your day has started terrible. As it continues, it seems to get worse and worse. You look forward to coming home.
When you arrive home, you find small wedge in your relationship with your spouse and daughter.
Why? …. Because of how you reacted in the morning.
Why did you have a bad day?
A) Did the coffee cause it?
B) Did your daughter cause it?
C) Did the policeman cause it?
D) Did you cause it?
The answer is "D".
You had no control over what happened with the coffee. How you reacted in those 5 seconds is what caused your bad day.
Here is what could have and should have happened.
Coffee splashes over you. Your daughter is about to cry. You gently say, "Its ok honey, you just need to be more careful next time". Grabbing a towel you rush upstairs. After grabbing a new shirt and your briefcase, you come back down in time to look through the window and see your child getting on the bus. She turns and waves. You arrive 5 minutes early and cheerfully greet the staff. Your boss comments on how good the day you are having.
Notice the difference?
Two different scenarios. Both started the same. Both ended different.
Why?
Because of how you REACTED.
You really do not have any control over 10% of what happens. The other 90% was determined by your reaction.
Here are some ways to apply the 90/10 principle. If someone says something negative about you, don't be a sponge. Let the attack roll off like water on glass. You don't have to let the negative comment affect you!
React properly and it will not ruin your day. A wrong reaction could result in losing a friend, being fired, getting stressed out etc.
How do you react if someone cuts you off in traffic? Do you lose your temper? Pound on the steering wheel? A friend of mine had the steering wheel fall off) Do you curse? Does your blood pressure skyrocket? Do you try and bump them?
WHO CARES if you arrive ten seconds later at work? Why let the cars ruin your drive?
Remember the 90/10 principle, and do not worry about it.
You are told you lost your job.
Why lose sleep and get irritated? It will work out. Use your worrying energy and time into finding another job.
The plane is late; it is going to mangle your schedule for the day. Why take outpour frustration on the flight attendant? She has no control over what is going on.
Use your time to study, get to know the other passenger. Why get stressed out? It will just make things worse.
Now you know the 90-10 principle. Apply it and you will be amazed at the results. You will lose nothing if you try it. The 90-10 principle is incredible. Very few know and apply this principle.
The result?
Millions of people are suffering from undeserved stress, trials, problems and heartache. We all must understand and apply the 90/10 principle.
It CAN change your life!!! Enjoy….
தமிழ் மொழி
தமிழ் மொழி போல் இனிமையான மொழி இந்த உலகத்தில் இல்லை. தமிழ் மொழி தான் பழமையான மொழி. பல நூற்றாண்டுகளை கடந்து நிலைத்து நிற்கும் மொழி. இப்பொழுது சமீப காலமாக இந்த மொழி நிறைய சிதைக்கப்பட்டுவிட்டது. என்னுடைய இந்த 'ப்லோக்'லேயே நீங்கள் நிறைய தப்பு கண்டு பிடிக்கலாம்.
Varshini's Paintings
Varshini is my sister VijayalakshmiRamesh's 1st daughter. She has started mixing colours and giving wonderful combination of colours.
Self Help
CLASS BEGINS
A professor began his class by holding up a glass with some water in it.
He held it up for all to see; asked the students,' How much do you think this glass weighs?'
'50gms!'.... '100gms!' ......'125gms' ......the students answered.
'I really don't know unless I weigh it,' said the professor, but, my question is:
What would happen if I held it up like this for a few minutes?'
'Nothing' the students said.
'Ok what would happen if I held it up like this for an hour?' the professor asked.
'Your arm would begin to ache' said one of the students.
'You're right, now what would happen if I held it for a day?'
'Your arm could go numb; you might have severe muscle stress; paralysis;
have to go to hospital for sure, ventured another student; all the students laughed.
'Very good. But during all this, did the weight of the glass change?' asked the professor.
'No' the students said.
Then what caused the arm ache & the muscle stress?'
The students were puzzled.
'Put the glass down!' said one of the students.
'Exactly!' said the professor.' Life's problems are something like this.
Hold it for a few minutes in your head; they seem OK.
Think of them for a long time & they begin to ache. Hold it even longer & they begin to paralyze you. You will not be able to do anything.
Lesson
It's important to think of the challenges (problems) in your life, but
EVEN MORE IMPORTANT to 'put them down' at the end of every day before you go to sleep.
That way, you are not stressed, you wake up every day fresh & strong & can handle any issue, any challenge that comes your way!'
Remember to 'PUT THE GLASS DOWN TODAY!
Lessons to learn from Story:
It's important to think of the challenges (problems) in your life, but
EVEN MORE IMPORTANT to 'put them down' at the end of every day before you go to sleep.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
So how do u have ur dosa????
Heights of Research
There are many ways to eat a masala dosa ..What ever the way one eats; there is a very good reason for doing that. It shows some traits of the person that is you...
Case 1: People who open the masala dosa and eat it: These are the people who are very open about their life. Everyone one the persons friends would know all about him/her. I have generally seen guys do this rather than girls. Some people think that it is a gross way of eating but in truth, these people are just portraying who they are and how their life is.
Case 2: People who start from both end and approach the masala later: These are the people who like to wait for the exiting things to come to their life. Sadly when the times comes, they are not too interested or just do not know how to enjoy it to the fullest. These are the folks who just want life as either dry or exiting. They just do not know how to phase their life and enjoy it no matter what. There are two types of people within this group
Case 2.1: People who do not finish all the masala: These folks just do not care as much for the fun times as they are already brought down by the harsh reality of life. The dry periods in their life has left them with so much scars that they do not want to be really happy when the time is right. They just take only as much as they needed and end their life. A very sorry state indeed.
Case 2.2: People who finish all the masala with the little dosa they have: These are the folks who just are the extremes. They just go all out in life. No matter it is dark or bright. They may not enjoy life to the fullest but they sure make sure that they get every single good and bad thing out of life. Sometimes these folks are really hard to get along with. They are either your best friends or your worst enemies. They do not have a middle path at all.
Case 3: People who start from the middle and proceed to both ends: These are the people who like to get right to what they think is their best part of life. Usually these guys finish of the good portions in a hurry and get stuck with nothing but worst parts of their life. The thing to note among these people is that the tendency to burn out very early in their life. Like the above case, there are two kinds of people in this group too.
Case 3.1: People who do not finish the dosa: These folks are really the saddest of people. They are the ones who tend to end their life as soon as it hits the bad patch. For them, they only need and want the best things in life and nothing more. Typically, they are not prepared or tuned to life as a whole. They just want to enjoy from first till last. Sadly, no one in the world can live without even an ounce of sadness in life. Not even the richest of the richest. But to self destruct at the mere sign of distress is very bad. That is what these guys tend to do. Some learn to live life but most of them do not.
Case 3.1: People who do finish the dosa: These folks are the typical human beings. We all enjoy the greatest of times in life and push the sad parts thinking about the great times in life. Typically the plate is clean and nothing is left for fate or in life. Happiness and sadness are part of life and these guys know that and are kind of prepared for it. Life is not always happy but there are moments of happiness here and there.
Case 4: People who eat the dosa making sure that the masala lasts for the whole dosa: These people are very rare. These are the people who like to attain balance in their life. It is hard to displease these people and it is hard to make them really happy. They like their balance and are very protective of it. Sadly these are the people who tend to be lonely as anyone else may upset the balance of their system... Perfectionist to the core and are very careful. These guys do not make the best company but are needed in any group to make the group from going hay wire.
Case 5: People who do not share and eat the dosa as if it is precious: These folks are very protective about their life. They do not want anyone to come and interfere in their life. They like to hide their true nature and intensions for their benefit. Beware of such people as they are in every group for their own need and nothing else.
Case 6: People who offer their first bite to others: These guys are overly friendly. They do anything to be part of a group and make everyone feel like the group is important than the individuals. They are the glue that holds any group together. They are very friendly and bring the best of all the others in the group. They go out of their way to help other friends. Most groups should have a person like this and they are the ones who plan the group outings and other group activities. Once this person is out of the group, typically the group slowly falls apart.
Case 7: People who take one or two bites and then offer the dosa to others: These guys care about friends and friendship but they take their time to get into the group. They take their time in making friends and they typically are very committed once into the friendship. These guys like to always be in the side lines and typically do not jump into anything in life. They always take their time to analyze the situation and then make a decision. These guys take the better safe than sorry approach.
Case 8: People who wait for others to make the offer first: Typical people I must say. They are unsure about everything. Even if they wanted to offer, they will wait till the other person offers the food first. If the other person is silent, so are these people. They are the followers. They do terrific idea, they will pitch it to someone else and get their advice before proceeding. Sadly, most of the elderly world like these types of people.
Case 9: People who offer dosa only when they cannot finish it on their own: You all may be familiar with these kinds of people. People who are very generous only when all their needs are fulfilled. These folks are selfish but at the same time not misers or greedy. They just want to satisfy themselves before they give it to the world. They typically do not stuff themselves nor do they tend to starve. They are very good people who would give you the best of advices in life. They would make sure that you are not sad following their advice.
Case 10: People who offer the whole dosa and eat from others plates: These folks are other extreme. They know what they want, they get what they want but they cannot enjoy what they want. Instead they tend to settle for other things in life which satisfies the needs but does not satisfy the person completely. These guys are termed as born losers cause even when they have the thing they wanted, they can't stop others from stealing it from them.
So next time you sit with a person eating a masala dosa, look closely and see if he falls into one of the above categories. You may be surprised as how much it reveals about the person*
Enjoy eating Masala Dosa
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Four Biggest Reasons for Generational Conflict in Teams
8:32 AM Monday February 16, 2009
Today most of us work closely with colleagues that span at least three, if not four generations. The possibility that we'll misunderstand another team member's behavior is high. It's easy to form a hasty and incorrect impression of someone from another generation.
While inter-generational misunderstandings can occur in a variety of situations, for teams, I find generational conflict unusually centers around four essential team activities:
•Choosing where and when to work
•Communicating among team members
•Getting together
•Finding information or learning new things
Choosing where and when to work. Listen to the language: many older colleagues speak of "going to work." Members of older generations often view work as a place - a location you go to at a specified time, say from 8:30 am to 5 pm. This synchronicity stems from a time when the nature of most work required that workers to be present together, for example, to run a manufacturing assembly line. Over time, of course, the nature of work in most sectors of the economy has changed; today most tasks do not require synchronous activities, yet many in older generations -- including many senior executives -- continue to expect synchronous behavior.
Younger workers, in contrast, tend to view work as something you do -- anywhere, any time. They have grown up in an asynchronous world -- filled, for example, with digital TV recorders that allowed them to watch any show at any time. Many Gen Y's consider the rigidity of set work hours an anachronism from another era.
It's easy for team members to misinterpret each other's behaviors around time and place. Is someone who arrives at 9:30 necessarily working less hard than other team members who are there at 8:30? Is it okay for some members to work from alternate locations? Is adherence to time and place norms important for the team to accomplish its task? Is it viewed by some as an important sign of team commitment?
Communicating among team members. No surprise that many Gen Y's and X'ers are comfortable using electronic communication. They text (or Yammer or Twitter) or post to various social networking sites much more frequently than most older colleagues do.
The crux of most technology-based team misunderstandings is not the technology per se - it is how team members interpret each others' intentions based on communication approaches. Younger members are accustomed to rapid responses from peers; they are likely to feel frustrated and, at times, rejected if they don't hear from older colleagues for a day or so. Team members from older generations may not only be uncomfortable with digital communication, they may even feel offended by a lack of face-to-face or at least voice-to-voice interaction, or left out of the loop.
Getting together. Boomers and X'ers are planners and schedulers; Gen Y's are coordinators. When faced with a need to meet, Gen Y's are likely to ascertain each other's immediate coordinates, and then home in on each other. Older colleagues would almost certainly prefer to rely on pre-planned schedules -- and may be very annoyed by younger team members' seemingly seat-of-the-pants approach. To Y's, the extent of scheduling that goes on in most workplaces today seems stultifying and inefficient.
Finding information or learning new things. Boomers and Traditionalists are linear learners -- most are inclined to attend training classes, read manuals, and absorb the requisite information before beginning the task at hand. Gen Y's are largely "on demand" learners -- they figure things out as they go, reaching out to personal contacts with relevant expertise for information or referrals, as needed. Y's are likely to be bored and turned off by a project that begins with a lengthy training phase. X'ers and Boomers may be annoyed by Y's' frequent questions and requests for input.
As you work with colleagues from other generations, your first priority should be to avoid forming quick negative conclusions. Bring the team members' diverse perspectives out in the open -- help everyone on the team understand the multiple points of view -- and legitimize each person's view in the eyes of the team.
Decide together which norms will work best for your team -- for example, how flexible you are about time and place, how you'll communicate different types of information, how scheduled you need to be, and so on -- based on collective preferences and the work you need to accomplish.
And, so we all can learn more, I hope you'll share your multigenerational team experiences. What issues do you face in working together well? How have you addressed them?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
A professor began his class by holding up a glass with some water in it.
He held it up for all to see; asked the students,' How much do you think this glass weighs?'
'50gms!'.... '100gms!' ......'125gms' ......the students answered.
'I really don't know unless I weigh it,' said the professor, but, my question is:
What would happen if I held it up like this for a few minutes?'
'Nothing' the students said.
'Ok what would happen if I held it up like this for an hour?' the professor asked.
'Your arm would begin to ache' said one of the students.
'You're right, now what would happen if I held it for a day?'
'Your arm could go numb; you might have severe muscle stress; paralysis;
have to go to hospital for sure, ventured another student; all the students laughed.
'Very good. But during all this, did the weight of the glass change?' asked the professor.
'No' the students said.
Then what caused the arm ache & the muscle stress?'
The students were puzzled.
'Put the glass down!' said one of the students.
'Exactly!' said the professor.' Life's problems are something like this.
Hold it for a few minutes in your head; they seem OK.
Think of them for a long time & they begin to ache. Hold it even longer & they begin to paralyze you. You will not be able to do anything.
Lesson
It's important to think of the challenges (problems) in your life, but
EVEN MORE IMPORTANT to 'put them down' at the end of every day before you go to sleep.
That way, you are not stressed, you wake up every day fresh & strong & can handle any issue, any challenge that comes your way!'
Remember to 'PUT THE GLASS DOWN TODAY!
Lessons to learn from Story:
It's important to think of the challenges (problems) in your life, but
EVEN MORE IMPORTANT to 'put them down' at the end of every day before you go to sleep.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
So how do u have ur dosa????
Heights of Research
There are many ways to eat a masala dosa ..What ever the way one eats; there is a very good reason for doing that. It shows some traits of the person that is you...
Case 1: People who open the masala dosa and eat it: These are the people who are very open about their life. Everyone one the persons friends would know all about him/her. I have generally seen guys do this rather than girls. Some people think that it is a gross way of eating but in truth, these people are just portraying who they are and how their life is.
Case 2: People who start from both end and approach the masala later: These are the people who like to wait for the exiting things to come to their life. Sadly when the times comes, they are not too interested or just do not know how to enjoy it to the fullest. These are the folks who just want life as either dry or exiting. They just do not know how to phase their life and enjoy it no matter what. There are two types of people within this group
Case 2.1: People who do not finish all the masala: These folks just do not care as much for the fun times as they are already brought down by the harsh reality of life. The dry periods in their life has left them with so much scars that they do not want to be really happy when the time is right. They just take only as much as they needed and end their life. A very sorry state indeed.
Case 2.2: People who finish all the masala with the little dosa they have: These are the folks who just are the extremes. They just go all out in life. No matter it is dark or bright. They may not enjoy life to the fullest but they sure make sure that they get every single good and bad thing out of life. Sometimes these folks are really hard to get along with. They are either your best friends or your worst enemies. They do not have a middle path at all.
Case 3: People who start from the middle and proceed to both ends: These are the people who like to get right to what they think is their best part of life. Usually these guys finish of the good portions in a hurry and get stuck with nothing but worst parts of their life. The thing to note among these people is that the tendency to burn out very early in their life. Like the above case, there are two kinds of people in this group too.
Case 3.1: People who do not finish the dosa: These folks are really the saddest of people. They are the ones who tend to end their life as soon as it hits the bad patch. For them, they only need and want the best things in life and nothing more. Typically, they are not prepared or tuned to life as a whole. They just want to enjoy from first till last. Sadly, no one in the world can live without even an ounce of sadness in life. Not even the richest of the richest. But to self destruct at the mere sign of distress is very bad. That is what these guys tend to do. Some learn to live life but most of them do not.
Case 3.1: People who do finish the dosa: These folks are the typical human beings. We all enjoy the greatest of times in life and push the sad parts thinking about the great times in life. Typically the plate is clean and nothing is left for fate or in life. Happiness and sadness are part of life and these guys know that and are kind of prepared for it. Life is not always happy but there are moments of happiness here and there.
Case 4: People who eat the dosa making sure that the masala lasts for the whole dosa: These people are very rare. These are the people who like to attain balance in their life. It is hard to displease these people and it is hard to make them really happy. They like their balance and are very protective of it. Sadly these are the people who tend to be lonely as anyone else may upset the balance of their system... Perfectionist to the core and are very careful. These guys do not make the best company but are needed in any group to make the group from going hay wire.
Case 5: People who do not share and eat the dosa as if it is precious: These folks are very protective about their life. They do not want anyone to come and interfere in their life. They like to hide their true nature and intensions for their benefit. Beware of such people as they are in every group for their own need and nothing else.
Case 6: People who offer their first bite to others: These guys are overly friendly. They do anything to be part of a group and make everyone feel like the group is important than the individuals. They are the glue that holds any group together. They are very friendly and bring the best of all the others in the group. They go out of their way to help other friends. Most groups should have a person like this and they are the ones who plan the group outings and other group activities. Once this person is out of the group, typically the group slowly falls apart.
Case 7: People who take one or two bites and then offer the dosa to others: These guys care about friends and friendship but they take their time to get into the group. They take their time in making friends and they typically are very committed once into the friendship. These guys like to always be in the side lines and typically do not jump into anything in life. They always take their time to analyze the situation and then make a decision. These guys take the better safe than sorry approach.
Case 8: People who wait for others to make the offer first: Typical people I must say. They are unsure about everything. Even if they wanted to offer, they will wait till the other person offers the food first. If the other person is silent, so are these people. They are the followers. They do terrific idea, they will pitch it to someone else and get their advice before proceeding. Sadly, most of the elderly world like these types of people.
Case 9: People who offer dosa only when they cannot finish it on their own: You all may be familiar with these kinds of people. People who are very generous only when all their needs are fulfilled. These folks are selfish but at the same time not misers or greedy. They just want to satisfy themselves before they give it to the world. They typically do not stuff themselves nor do they tend to starve. They are very good people who would give you the best of advices in life. They would make sure that you are not sad following their advice.
Case 10: People who offer the whole dosa and eat from others plates: These folks are other extreme. They know what they want, they get what they want but they cannot enjoy what they want. Instead they tend to settle for other things in life which satisfies the needs but does not satisfy the person completely. These guys are termed as born losers cause even when they have the thing they wanted, they can't stop others from stealing it from them.
So next time you sit with a person eating a masala dosa, look closely and see if he falls into one of the above categories. You may be surprised as how much it reveals about the person*
Enjoy eating Masala Dosa
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Four Biggest Reasons for Generational Conflict in Teams
8:32 AM Monday February 16, 2009
Today most of us work closely with colleagues that span at least three, if not four generations. The possibility that we'll misunderstand another team member's behavior is high. It's easy to form a hasty and incorrect impression of someone from another generation.
While inter-generational misunderstandings can occur in a variety of situations, for teams, I find generational conflict unusually centers around four essential team activities:
•Choosing where and when to work
•Communicating among team members
•Getting together
•Finding information or learning new things
Choosing where and when to work. Listen to the language: many older colleagues speak of "going to work." Members of older generations often view work as a place - a location you go to at a specified time, say from 8:30 am to 5 pm. This synchronicity stems from a time when the nature of most work required that workers to be present together, for example, to run a manufacturing assembly line. Over time, of course, the nature of work in most sectors of the economy has changed; today most tasks do not require synchronous activities, yet many in older generations -- including many senior executives -- continue to expect synchronous behavior.
Younger workers, in contrast, tend to view work as something you do -- anywhere, any time. They have grown up in an asynchronous world -- filled, for example, with digital TV recorders that allowed them to watch any show at any time. Many Gen Y's consider the rigidity of set work hours an anachronism from another era.
It's easy for team members to misinterpret each other's behaviors around time and place. Is someone who arrives at 9:30 necessarily working less hard than other team members who are there at 8:30? Is it okay for some members to work from alternate locations? Is adherence to time and place norms important for the team to accomplish its task? Is it viewed by some as an important sign of team commitment?
Communicating among team members. No surprise that many Gen Y's and X'ers are comfortable using electronic communication. They text (or Yammer or Twitter) or post to various social networking sites much more frequently than most older colleagues do.
The crux of most technology-based team misunderstandings is not the technology per se - it is how team members interpret each others' intentions based on communication approaches. Younger members are accustomed to rapid responses from peers; they are likely to feel frustrated and, at times, rejected if they don't hear from older colleagues for a day or so. Team members from older generations may not only be uncomfortable with digital communication, they may even feel offended by a lack of face-to-face or at least voice-to-voice interaction, or left out of the loop.
Getting together. Boomers and X'ers are planners and schedulers; Gen Y's are coordinators. When faced with a need to meet, Gen Y's are likely to ascertain each other's immediate coordinates, and then home in on each other. Older colleagues would almost certainly prefer to rely on pre-planned schedules -- and may be very annoyed by younger team members' seemingly seat-of-the-pants approach. To Y's, the extent of scheduling that goes on in most workplaces today seems stultifying and inefficient.
Finding information or learning new things. Boomers and Traditionalists are linear learners -- most are inclined to attend training classes, read manuals, and absorb the requisite information before beginning the task at hand. Gen Y's are largely "on demand" learners -- they figure things out as they go, reaching out to personal contacts with relevant expertise for information or referrals, as needed. Y's are likely to be bored and turned off by a project that begins with a lengthy training phase. X'ers and Boomers may be annoyed by Y's' frequent questions and requests for input.
As you work with colleagues from other generations, your first priority should be to avoid forming quick negative conclusions. Bring the team members' diverse perspectives out in the open -- help everyone on the team understand the multiple points of view -- and legitimize each person's view in the eyes of the team.
Decide together which norms will work best for your team -- for example, how flexible you are about time and place, how you'll communicate different types of information, how scheduled you need to be, and so on -- based on collective preferences and the work you need to accomplish.
And, so we all can learn more, I hope you'll share your multigenerational team experiences. What issues do you face in working together well? How have you addressed them?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shwetha - The Artist
Shwetha, my cousin brother Ganesh's daughter. My niece is very good at painting. She had conducted a Painting Exhibition during the last week of December 2008. I visited the exhibition on the last day. It was really wonderful. Little Fingers Big Wonders. Mr. Sivakumar (Tamil Film Actor), Mrs. Anuradha Ramanan and other great people were there for inauguration. I will try to upload the photos and other stuffs here. If any one interested in these paintings you can get in touch with me on krsuresh70@gmail.com or with her father sgmahadevan@gmail.com.
Visit http://shwetharainbow.blogspot.com
Visit http://shwetharainbow.blogspot.com
Swami Pramarthananda
Swami Paramarthananda is the disciple of Swami Dayananda Saraswathi who is the disciple of Swami Tapovan Maharaj.
Lot of of Swamiji's lectures are available on the internet. Some of them I have tried to put some of them here...
Bhagavath Geetha Introduction and Dhyana Sloka
File name: 01 INTRODUCTION.mp3
Download link: http://www.mediafire.com/file/fvu2zwbfjr2
File name: 02 DHYANASLOKAS.mp3
Download link: http://www.mediafire.com/file/dux8rinaisa
File name: 03 DHYANASLOKAS.mp3
Download link: http://www.mediafire.com/file/inzokmozzww
------------------------ End of Intro ---------------------------
Bhagavath Geetha Chapter 01
File name: 01 CHAPTER-1,VERSES-1TO 3.mp3
Download link: http://www.mediafire.com/file/q2hiqgv6id4
File name: 02 CHAPTER-1,VERSES-4 TO 13.mp3
Download link: http://www.mediafire.com/file/poofrwmypg8
File name: 03 CHAPTER-1,VERSES-14 TO 23.mp3
Download link: http://www.mediafire.com/file/rtmtwjxnpvn
File name: 04 CHAPTER-1,VERSES-24 TO 30.mp3
Download link: http://www.mediafire.com/file/nxrwdlvlrjo
File name: 05 CHAPTER-1,VERSES-30 TO 38.mp3
Download link: http://www.mediafire.com/file/0ezsozohat4
File name: 06 CHAPTER-1,VERSES-38 TO 41.mp3
Download link: http://www.mediafire.com/file/eawcg87kvzz
File name: 07 CHAPTER- 1,VERSES - 42 To 47.mp3
Download link: http://www.mediafire.com/file/f6qjipof0rs
File name: 08 CHAPTER- 1,SUMMARY.mp3
Download link: http://www.mediafire.com/file/ea7rekopxoq
------------------------ End of Chapter 01 ------------------------
Bhagavath Geetha Chapter 2
File name: 01 CHAPTER -- 2,VERSES - 01 To 05.mp3
Download link: http://www.mediafire.com/file/b4nckcen2zn
File name: 02 CHAPTER -- 2,VERSES - 05 To 10.mp3
Download link: http://www.mediafire.com/file/awiutttri1f
File name: 03 CHAPTER -- 2,VERSES - 11 , 12.mp3
Download link: http://www.mediafire.com/file/aqbsfdelsrv
File name: 04 CHAPTER -- 2,VERSES - 12 To 15.mp3
Download link: http://www.mediafire.com/file/4hpmj3dy0w5
File name: 05 CHAPTER -- 2,VERSES - 15 To 17.mp3
Download link: http://www.mediafire.com/file/xopxy9hpn9g
File name: 06 CHAPTER -- 2, VERSES - 18 To 20.mp3
Download link: http://www.mediafire.com/file/udnbyjt7niu
File name: 07 CHAPTER -- 2, VERSES - 21 To 25.mp3
Download link: http://www.mediafire.com/file/tjgsfdwhkki
File name: 08 CHAPTER-2,VERSES-26 TO 29.mp3
Download link: http://www.mediafire.com/file/kiefloopo2i
File name: 09 CHAPTER-2,VERSES-29 TO 31.mp3
Download link: http://www.mediafire.com/file/ywz1qvpqzlm
File name: 10 CHAPTER-2,VERSES-31 TO 38 .mp3
Download link: http://www.mediafire.com/file/wzcdedswz2m
File name: 11 CHAPTER-2,VERSES-38 TO 41.mp3
Download link: http://www.mediafire.com/file/gmqcti3ytj2
File name: 12 CHAPTER-2,VERSES-41 TO 45.mp3
Download link: http://www.mediafire.com/file/l2w9lzjiyhu
File name: 13 CHAPTER-2,VERSES-45 TO 47.mp3
Download link: http://www.mediafire.com/file/o5xwhw5yvzm
File name: 14 CHAPTER-2,VERSES-47 TO 50 .mp3
Download link: http://www.mediafire.com/file/gadmmhbpa5m
File name: 15 CHAPTER-2,VERSES- 50 TO 53.mp3
Download link: http://www.mediafire.com/file/rt1edrp1mtf
File name: 16 CHAPTER-2,VERSES-54,55.mp3
Download link: http://www.mediafire.com/file/b6vqkiq36dp
File name: 17 CHAPTER -- 2 , VERSES -- 55 , 56.mp3
Download link: http://www.mediafire.com/file/gijryyosejx
File name: 18 CHAPTER -- 2 , VERSES -- 56 , 57 .mp3
Download link: http://www.mediafire.com/file/cfcnmkogg7h
File name: 19 CHAPTER -- 2 , VERSES -- 58 To 60 .mp3
Download link: http://www.mediafire.com/file/aueagez1amw
File name: 20 CHAPTER -- 2 , VERSES -- 60 To 64.mp3
Download link: http://www.mediafire.com/file/fyiiey9wnh0
File name: 21 CHAPTER -- 2 , VERSES -- 64 To 68.mp3
Download link: http://www.mediafire.com/file/adwtzkszpea
File name: 22 CHAPTER -- 2 , VERSES -- 69 To 72.mp3
Download link: http://www.mediafire.com/file/mws8ss48kmx
File name: 23 CHAPTER -- 2 , SUMMARY.mp3
Download link: http://www.mediafire.com/file/upw1n4ymxf5
------------------------ End of Chapter 02 ------------------------
Lot of of Swamiji's lectures are available on the internet. Some of them I have tried to put some of them here...
Bhagavath Geetha Introduction and Dhyana Sloka
File name: 01 INTRODUCTION.mp3
Download link: http://www.mediafire.com/file/fvu2zwbfjr2
File name: 02 DHYANASLOKAS.mp3
Download link: http://www.mediafire.com/file/dux8rinaisa
File name: 03 DHYANASLOKAS.mp3
Download link: http://www.mediafire.com/file/inzokmozzww
------------------------ End of Intro ---------------------------
Bhagavath Geetha Chapter 01
File name: 01 CHAPTER-1,VERSES-1TO 3.mp3
Download link: http://www.mediafire.com/file/q2hiqgv6id4
File name: 02 CHAPTER-1,VERSES-4 TO 13.mp3
Download link: http://www.mediafire.com/file/poofrwmypg8
File name: 03 CHAPTER-1,VERSES-14 TO 23.mp3
Download link: http://www.mediafire.com/file/rtmtwjxnpvn
File name: 04 CHAPTER-1,VERSES-24 TO 30.mp3
Download link: http://www.mediafire.com/file/nxrwdlvlrjo
File name: 05 CHAPTER-1,VERSES-30 TO 38.mp3
Download link: http://www.mediafire.com/file/0ezsozohat4
File name: 06 CHAPTER-1,VERSES-38 TO 41.mp3
Download link: http://www.mediafire.com/file/eawcg87kvzz
File name: 07 CHAPTER- 1,VERSES - 42 To 47.mp3
Download link: http://www.mediafire.com/file/f6qjipof0rs
File name: 08 CHAPTER- 1,SUMMARY.mp3
Download link: http://www.mediafire.com/file/ea7rekopxoq
------------------------ End of Chapter 01 ------------------------
Bhagavath Geetha Chapter 2
File name: 01 CHAPTER -- 2,VERSES - 01 To 05.mp3
Download link: http://www.mediafire.com/file/b4nckcen2zn
File name: 02 CHAPTER -- 2,VERSES - 05 To 10.mp3
Download link: http://www.mediafire.com/file/awiutttri1f
File name: 03 CHAPTER -- 2,VERSES - 11 , 12.mp3
Download link: http://www.mediafire.com/file/aqbsfdelsrv
File name: 04 CHAPTER -- 2,VERSES - 12 To 15.mp3
Download link: http://www.mediafire.com/file/4hpmj3dy0w5
File name: 05 CHAPTER -- 2,VERSES - 15 To 17.mp3
Download link: http://www.mediafire.com/file/xopxy9hpn9g
File name: 06 CHAPTER -- 2, VERSES - 18 To 20.mp3
Download link: http://www.mediafire.com/file/udnbyjt7niu
File name: 07 CHAPTER -- 2, VERSES - 21 To 25.mp3
Download link: http://www.mediafire.com/file/tjgsfdwhkki
File name: 08 CHAPTER-2,VERSES-26 TO 29.mp3
Download link: http://www.mediafire.com/file/kiefloopo2i
File name: 09 CHAPTER-2,VERSES-29 TO 31.mp3
Download link: http://www.mediafire.com/file/ywz1qvpqzlm
File name: 10 CHAPTER-2,VERSES-31 TO 38 .mp3
Download link: http://www.mediafire.com/file/wzcdedswz2m
File name: 11 CHAPTER-2,VERSES-38 TO 41.mp3
Download link: http://www.mediafire.com/file/gmqcti3ytj2
File name: 12 CHAPTER-2,VERSES-41 TO 45.mp3
Download link: http://www.mediafire.com/file/l2w9lzjiyhu
File name: 13 CHAPTER-2,VERSES-45 TO 47.mp3
Download link: http://www.mediafire.com/file/o5xwhw5yvzm
File name: 14 CHAPTER-2,VERSES-47 TO 50 .mp3
Download link: http://www.mediafire.com/file/gadmmhbpa5m
File name: 15 CHAPTER-2,VERSES- 50 TO 53.mp3
Download link: http://www.mediafire.com/file/rt1edrp1mtf
File name: 16 CHAPTER-2,VERSES-54,55.mp3
Download link: http://www.mediafire.com/file/b6vqkiq36dp
File name: 17 CHAPTER -- 2 , VERSES -- 55 , 56.mp3
Download link: http://www.mediafire.com/file/gijryyosejx
File name: 18 CHAPTER -- 2 , VERSES -- 56 , 57 .mp3
Download link: http://www.mediafire.com/file/cfcnmkogg7h
File name: 19 CHAPTER -- 2 , VERSES -- 58 To 60 .mp3
Download link: http://www.mediafire.com/file/aueagez1amw
File name: 20 CHAPTER -- 2 , VERSES -- 60 To 64.mp3
Download link: http://www.mediafire.com/file/fyiiey9wnh0
File name: 21 CHAPTER -- 2 , VERSES -- 64 To 68.mp3
Download link: http://www.mediafire.com/file/adwtzkszpea
File name: 22 CHAPTER -- 2 , VERSES -- 69 To 72.mp3
Download link: http://www.mediafire.com/file/mws8ss48kmx
File name: 23 CHAPTER -- 2 , SUMMARY.mp3
Download link: http://www.mediafire.com/file/upw1n4ymxf5
------------------------ End of Chapter 02 ------------------------
Aham Brahmasmi
Aham Brahmasmi. To know the "I". I am trying to practice on reminding myself about "I". For this I am practicing daily by telling to myself that, "I" and this body are different. I am not sure whether by telling to myself daily and every minute will give me the "I" realisation. Let me try.
Enge Brahmanan?
Enge Brahmanan? This is a new serial being telecast / aired on Jaya TV - Monday to Friday - 8.00 pm to 8.30 pm IST from 2nd February 2009. I was not watching this serial from the begining. One day during 3rd week of February, my sister was telling me about this serial and from that day evening I started watching this teleserial. It is quite interesting the way it is being presented. There is a disucssion between 'CHO' Ramaswamy and another person (name not known) discussing about this serial watching the DVD of the serial. Each and every moment is being discussed by these two people. 'CHO' Ramaswamy clears the doubts raised by the other person.
02.03.2009 - I didnt watch today. I went for a Birthday Party of my Son's friend. So I didnt know what happend.
03.03.2009 - Today I watched. Ashok has come back to home. And while going out he is being watched by the security agency appointed by his father. But to their surprise and car zips in and takes away Ashok. At this point CHO and another person were discussing why this happend? CHO tells it is not that some one has kidnapped. If he would have been kidnapped the person who kidnaps him will go mad listening to the lectures from Ashok. And after this Ashok seeks permission from his mother to take Sanyasa. His mother scolds him. Others are consoling her.
04.03.2009 - Todays part was not that interesting. Neelakanta Iyer was planning to go to temple. His wife and daughter were happy that he is going to temple for prayer. But he says he is going to temple for some verification to give some loan to temple. Nathan's home maid is giving some turn to the story saying that the accountant who came to Nathan's home is her husband. This story about that maid is being narrated to Nathan by his wife on bed. To this state of that mami's husband kept her away from him is being explanined by CHO. This portion is not much convincing to me. There are many things important to be discussed than discussing about how many girls can be married by a boy and when a man can push off his wife from his life and for what reasons. And to support this CHO is giving reference to Artha Sasthra. He is trying to convey us that all of these things were considered in Artha Sasthra. Todays part is not much convincing to me.
02.03.2009 - I didnt watch today. I went for a Birthday Party of my Son's friend. So I didnt know what happend.
03.03.2009 - Today I watched. Ashok has come back to home. And while going out he is being watched by the security agency appointed by his father. But to their surprise and car zips in and takes away Ashok. At this point CHO and another person were discussing why this happend? CHO tells it is not that some one has kidnapped. If he would have been kidnapped the person who kidnaps him will go mad listening to the lectures from Ashok. And after this Ashok seeks permission from his mother to take Sanyasa. His mother scolds him. Others are consoling her.
04.03.2009 - Todays part was not that interesting. Neelakanta Iyer was planning to go to temple. His wife and daughter were happy that he is going to temple for prayer. But he says he is going to temple for some verification to give some loan to temple. Nathan's home maid is giving some turn to the story saying that the accountant who came to Nathan's home is her husband. This story about that maid is being narrated to Nathan by his wife on bed. To this state of that mami's husband kept her away from him is being explanined by CHO. This portion is not much convincing to me. There are many things important to be discussed than discussing about how many girls can be married by a boy and when a man can push off his wife from his life and for what reasons. And to support this CHO is giving reference to Artha Sasthra. He is trying to convey us that all of these things were considered in Artha Sasthra. Todays part is not much convincing to me.
Balu Mahendra
Director - Who read well
List of the movies
1977 - Kokila
1979 - Azhiyadha Kolangal
1980 - Moodupani
1982 - Olangal (Malayalam)
1982 - Nireekshana (Telugu)
1983 - Moondram Pirai
1983 - Sadma (Hindi)
- Un Kannil Neer Vazhinthaal
1984 - Neengal Kettavai
1985 - Yathra (Malayalam)
1987 - Rettai Vaal Kuruvi
1989 - Sandhya Raagam
1992 - Vanna Vanna Pookal
1993 - Marupadiyum
1994 - May Madham
1995 - Sathi Leelavathi
1996 - Aur Ek Prem Kahani
2003 - Julie Ganapathi
2005 - Adhu Oru Kana Kaalam
2008 - Anal Katru (Filming)
List of the movies
1977 - Kokila
1979 - Azhiyadha Kolangal
1980 - Moodupani
1982 - Olangal (Malayalam)
1982 - Nireekshana (Telugu)
1983 - Moondram Pirai
1983 - Sadma (Hindi)
- Un Kannil Neer Vazhinthaal
1984 - Neengal Kettavai
1985 - Yathra (Malayalam)
1987 - Rettai Vaal Kuruvi
1989 - Sandhya Raagam
1992 - Vanna Vanna Pookal
1993 - Marupadiyum
1994 - May Madham
1995 - Sathi Leelavathi
1996 - Aur Ek Prem Kahani
2003 - Julie Ganapathi
2005 - Adhu Oru Kana Kaalam
2008 - Anal Katru (Filming)
Kailash Manasarovar Yatra
KAILASH MANSAROVAR TREK FROM INDIA
Mount Meru: Centre Of The World By Shailesh Pathak
It’s freezing cold as you gaze upon the summit on fire. And marvel as your heart’s desire comes true. Manasarovar and Mt Kailash, the holiest lake and mountain in the world, shimmer in front of you. The entire Manasarovar-Mt Kailash region is a living shrine and one of the greatest and hardest of all earthly pilgrimages.
Long before modern nation-states came into being, the most devoted and resolute pilgrims aspired to complete this unparalleled pilgrimage, the path to moksha. Then, chances were that the yatra would be one-way — if the arduous mountain trek and cold didn’t get you, predatory robber gangs in Tibet would. If the pilgrim didn’t return after a two-year period, he was presumed to have ascended to Vaikunth, the ultimate destination, fulfilling his holy journey.
Things are much easier now. The Ministry of External Affairs (MEA), Government of India, organises the Kailash Manasarovar Yatra, a 26-day round-trip from Delhi, on the age-old route, between June and September each year. Accomplished with excellent logistic support and in reasonable comfort, it is a reliable, economical, safe and beautiful way of doing the yatra.
This is true for several reasons. Instead of being at the mercy of possibly unscrupulous tour operators, the yatri is feted by the Government of India and its agencies. The yatra costs less than what tour operators in India and Nepal demand. And there is transparency in what is offered and provided. Selection is based on a two-level medical check-up.
The journey to Tibet ensures gradual acclimatisation, a critical factor. The route is over the Indian Himalaya up to the Lipu Lekh Pass on the Indo-Tibet border. Even 60-year-olds in our group accomplished this climb. The yatra offers incredible mountain vistas and other sacred sites such as the magnificent Om Parvat, Bhimtal, Almora, Jageshwar and Pataal Bhuvaneshwar, even as the holy mountain of Nanda Devi blesses the yatri all the way to Dharchula. The return through India’s Deo Bhumi, the ancient Uttarakhand, is heavenly.
Under the aegis of the Kumaon Mandal Vikas Nigam (KMVN), decent food and pucca accommodation is available on the Indian side, with proper toilets. Facilities, especially toilets, are primitive on the Chinese side, but yatris are not required to stay in tents anywhere along the way. The Indo-Tibetan Border Police (ITBP) provides all support. Indeed, at the end of the yatra, all of us came away in awe of them.
A Liaison Officer (LO) is deputed for each batch of yatris. He is always a senior official of the government (IAS, IPS, Allied Services), and is also an experienced trekker. I was the Liaison Officer for the first batch of yatris in the MEA’s 2005 Kailash-Manasarovar Yatra. In addition, there are usually two doctors (as yatris) in every group, with a decent medical kit. The LO is provided with a satellite phone; contact is thus maintained through out the yatra, and during emergencies. Based on the daily status report filed by the LO, the KMVN website is updated so that loved ones back home can remain informed. At all camps, except during the six days of the parikramas, STD or ISD phones are available.
For any emergency on the Indian side, helicopter evacuation is arranged and indeed, this was required to be done for one yatri in 2005, who displayed symptoms of acute Altitude Mountain Sickness (AMS). On the Tibetan side, since the LO is an official representative and has a white passport, it’s easier dealing with difficult Chinese authorities. There is continuation across batches. The injured and ill of an incoming batch are brought out by a returning batch. In 2004 and 2005, this happened to only a single yatri; all the others completed the yatra safely. The total expenditure of the MEA on the 2005 Kailash Manasarovar Yatra was Rs 39 lakh.
Finally, with each and every detail organised, the yatri is free to focus on the most important journey of his or her life, in the company of fellow citizens from different parts of the country. While the more athletic members of a group trek throughout, there are others who take a pony all the way. The male-female ratio is usually 60-40. The youngest yatri in our batch was 24, and the oldest 62. Even if you are middle-aged, and have seen mountains mostly in pictures, you are the ideal candidate for this yatra. It is not a test of physical strength or endurance, though it helps to have a sound constitution. What is more necessary is heartfelt devotion, mental resolve and a burning desire to complete the parikramas. If this applies to you, go for it!
On your return, most of your friends and acquaintances will expect a big puja and feast, though there will be the uninformed and naïve who will ask, “And how was Amarnath?” Your weight would be down by a minimum of five kilos, and improvements in your cardiovascular system will extend your life expectancy by several years.
Remember, it’s not just the destination, but also the yatra itself that is part of this incredible experience. Thousands have trod on this path before you, in less opportune circumstances. The Kailash Manasarovar Yatra becomes the high point of your life — things change for the better on their own when you return, spiritually uplifted and physically in better shape.
LEGENDS, MYTHOLOGY AND HISTORY
Kailash predates almost all religious pilgrimages in India. While Lord Shiva visits Varanasi, his eternal abode is always Kailash, where he dwells with his consort Parvati. For Hindus, Kailash is the physical manifestation of the revered Mount Meru, the centre of the world. In the Bhagvad Gita, Lord Krishna says, “Among the mountains, I am Meru.” As the merudanda, it is the spinal cord, the axis mundi that holds the world together. The Vishnu Purana (approx 200 BCE) describes how the world is made up of seven continents ringed by seven oceans — “The central continent has Meru at its core, bounded by three mountain ranges to the north and three to the south. One of these ranges is the Himalayan barrier, interposed between Meru and ‘Bharatha’, the Indian subcontinent. Meru itself stands eighty-four thousand leagues high, with four faces of crystal, ruby, gold and lapis lazuli. Ganga falls from the heavens on Meru’s summit, circles the mountain and then divides into four mighty rivers which flow to the four quarters of the earth.” Today we know that the Kailash Manasarovar region indeed gives rise to four great rivers: Brahmaputra, Indus, Sutlej and Karnali.
Lake Manasarovar was believed to have been created by Brahma. The Puranas have it that 12 pre-Vedic rishis, sons of Brahma, performed austerities for 12 years near Kailash and had darshan of Shiva and Parvati. They supplicated Brahma for water for bathing, upon which he created the huge lake. Pilgrims believe that in the dead of night, divine beings descend from the heavens to have a holy dip in the Manasarovar. A single dip washes away the sins of a lifetime and one is born again, free of any wrongdoing.
Mt Kailash stands tall, at 22,027 ft. The four faces of the holy mountain are distinctive. An aerial photograph of Kailash bears an uncanny resemblance to the Shivaling we worship. Deep clefts on either side isolate it from the rest of the Kailash Range, making it one of the few mountains on earth where a parikrama (kora in Tibetan) is possible. It is said that after its parikrama, one is freed from the cycle of birth, death and rebirth. After 21 parikramas of the traditional route, one becomes eligible to undertake the inner parikrama or the middle circuit, which runs high across the four faces of the mountain.
The highest freshwater lake in the world, Gauri Kund, at 18,536 ft, lies just after Dolma La, the highest point in the Kailash Parikrama. This was the spot where Parvati came for her bath when the gods prayed to her for protection. Frozen for over half the year, Gauri Kund’s waters are credited with great powers of fertility for women.
Rakshas Tal is considered inauspicious by Hindus and Buddhists. There are no monasteries around its 115-km perimeter, as opposed to several along the 88-km circumference of Manasarovar. Paradoxically, Rakshas Tal receives the waters flowing down from Kailash, while Manasarovar is fed by the streams coming down Gurla Mandhata. Rakshas Tal is associated with Ravana; the belief is that he was trying to carry off Mt Kailash to Lanka. Perturbed, the gods pleaded to Ganesh. Divine intervention led to Ravana asking Ganesh to hold the mountain while the former relieved himself. This task took much longer than expected, and Rakshas Tal was born.
It is held that earlier Manasarovar and Rakshas Tal were one body of water with an island in the middle. Now they are separated by a narrow isthmus of low hills, with only a thin, mostly dry channel called Ganga Chu connecting them.
For Jains, Kailash is the Ashtapada, where Rishabhanatha, the first Tirthankara, achieved enlightenment. Buddhists believe that the legendary Lord Demchog (complete with trident and damaru) dwells on Kang Rimpoche (Kailash) with his scarlet consort Dorje Phangmo. Milarepa, the Buddhist spiritual leader, went to Kailash in 1093; he is credited with creating the supreme Tibetan mantra ‘Om Mani Padme Hum’. The ancient Tibetan shamanistic faith, Bon-Po, holds the mountain holy and says their gods moved Tise, the ‘nine-storey swastika mountain’ from north-east Tibet to its present location. The Bon-Po do the kora counter-clockwise, all others do the parikrama clockwise. Thus, four religious belief systems — Hinduism, Jainism, Buddhism and Bon-Po — hold the mountain holy.
Indians have been making the holy pilgrimage since time immemorial; both Kailash and Manasarovar find mention in the Skanda Purana, Vishnu Purana, Ramayana and Mahabharata. But till 1800, one of the greatest mysteries for cartographers was “the ancient and powerful belief in Asia that somewhere between India and China, there stood a sacred mountain, an Asian Olympus of cosmic proportions. This mountain was said to be the navel of the earth and the axis of the universe and from its summit flowed a mighty river that fell into a lake, and then divided to form four of the great rivers of Asia. It was the holiest of all mountains, revered by many millions of Hindus, Buddhists and Jains as the home of their gods. In metaphysical form, it was called Meru; in its earthly manifestation it was Kailas, or Kang Rimpoche (Precious Jewel of Snow), an isolated snow-peak on the Tibetan plateau. For more than 2,000 years, it has been the lodestone — the all but unattainable goal — that draws towards itself all the devotional cults that seek the attainment of bliss through self-sacrifice, austerity and penance,” says Charles Allen in A Mountain in Tibet.
The earliest European record dates to 1715, from an Italian Jesuit called Ippolito Desideri, who passed Kailash on the way to Lhasa. John Rennell, the ‘Father of Indian Geography’, in his 1782 map of Hindustan, followed the Hindu belief that the Ganga had its fountainhead beyond the Himalaya at the sacred Manasarovar Lake, that the Ganga flowed south till the “great chain of mount Himmaleh” and forced its way through a trans-Himalayan tunnel. It was only in 1812 when Hyder Jung Hearsey and Dr William Moorcroft crossed over the Niti Pass and surveyed the Manasarovar area that this geographical inaccuracy was corrected. In 1862, to survey Tibet surreptitiously, the Survey of India used the services of the Bhotia Pundits of Johar Valley’s Milam Village; Nain Singh Rawat (code named Chief Pundit or No. 1) and Kishen Singh (Krishna, or AK) being the most famous. Sven Hedin, the Swedish explorer who was responsible for filling in the gaps in the map of Tibet, described the Kailash region as “a bare rocky countryside out of which the summit of a snow-clad mountain rose up like a glittering pyramid of silver”. In 1907, he sounded the deepest part of Manasarovar at 269 ft.
Salim Ali, on an ornithological pilgrimage, crossed the Lipu Lekh Pass on June 8, 1945, walking from Almora, the roadhead then. In his words, “The trail takes a north-easterly direction from Almora and passes through picturesque Himalayan scenery with superb views from various places along the route of Nanda Devi, Nanda Kot and the Panch Chuli peaks.”
The mountains in Tibet are chiefly composed of conglomerates — large quantities of rounded water-worn shingle cemented together with clay through age and pressure. All the way from Taklakot to Manasarovar, the country is flat stony desert. In geological terms, Kailash stands alone, the world’s largest deposit of tertiary conglomerate.
THE YATRA
If you are the type who wants to do a ‘Quick Kailash’ or ‘heli-Kailash’, please do not read what follows. This yatra is not for someone who is too busy for Shiva. You may like to fly to Moscow, thence to Hong Kong, and back to Delhi and lo, the parikrama is done!
One meets a variety of people on the yatra: friendly mandarins in the MEA, warm hosts from KMVN, ITBP personnel who are pillars of strength, children from isolated mountain villages who greeted us with the mantra that every yatri lives by: ‘Om Namah Shivaya’, grim-faced Chinese immigration officials, and Tibetan guides who know a lot of Hindi. But above all, one becomes part of a family that travels together for nearly a month. In our group of 23 yatris, we had pilgrims speaking all four South Indian languages, along with Bengali, Gujarati, Marathi, Punjabi, Bhojpuri and Marwari, besides Hindi. If you haven’t left your ego behind, Kailashpati Mahadev will make sure that this happens during the yatra. High altitudes are difficult for almost everyone. Ensure that you respect the mountains and prepare with patience. Be prepared too to remain away from modern luxuries for the duration of the yatra. You will find few flush toilets in Tibet. This is a tough journey that will demand all your inner reserves. Having said that, I did not encounter a single yatri who complained or appeared defeated or overwhelmed by what many of them were experiencing for the first time in their lives.
Four days before the yatra
We are gathered in Delhi, with all yatris having received telegrams, and the detailed MEA booklet, which reach the yatris about three weeks before they assemble in Delhi. Medical tests are conducted at Batra Hospital. The next day ITBP doctors go over our reports and declare almost all aspirants fit. At least two yatris are doctors, and we are happy. There is a very useful briefing on the entire yatra. We are overjoyed at the love and affection with which some NGOs gift us medical kits and clothing, and provisions for the entire group. Day zero brings a send off from the Chief Minister, Government of Delhi, where all of us get a special rucksack and raincoat, with lots of affection. We are the first group in the silver jubilee year of the yatra. All groups get such send-offs, only the dignitaries change.
Day 1: Delhi to Bhimtal
We journey by AC bus or train to Kathgodam (1,690 ft/ 240 km/ 8 hrs north-east), where we change to smaller buses to negotiate the hill curves. Already, the group is a cohesive whole and volunteers emerge to handle all luggage, take care of weaker yatris, keep everyone in high spirits, or educate the others on the religious aspects of the yatra. The whole group listens to bhajans together; individuals don’t shut themselves off with iPods. We spend the first night in the excellent KMVN Tourist Rest House at Bhimtal (4,500 ft/ 40 km/ 1 hr north of Kathgodam). I start members of our group on muscle exercises for the trail ahead.
Day 2: Bhimtal to Dharchula
A long drive north through the verdant Himalaya and we stop for lunch at the KMVN Tourist Rest House in Chaukori, located on a spur among tea estates. We have a glorious view of Nanda Devi, said to be Parvati to Kailash’s Shiva. At 25,646 ft, Nanda Devi is higher than Mt Kailash (22,027 ft). We travel 3 hrs to Mirthi, where the ITBP Camp Commandant briefs the yatris on the route ahead. We reach Dharchula (2,300 ft/ 313 km/ 14 hrs east-north-east of Bhimtal) on our side of the border. The KMVN Tourist Rest House is comfortable, and we sleep well after the long journey. Dharchula is not very high, and some yatris even feel warm. On the other side of the Kali River, thundering away through the night, lies Nepal’s Dharchula, a district headquarters town. It’s accessed easily by a small bridge. We see a just-married bride from the Indian Dharchula being taken with pomp and ceremony by her groom and his party across to the Nepalese side. Shop for cheap warm clothing there, in case anything has been missed out.
Day 3: Dharchula to Gala
The waterproof packing has been done, weighed, and handed over to the luggage contractor @ 25 kg per yatri. Usually, most yatris carry less items, and the total load this time, even after including common provisions, is well within the limit. After a formal send off that features a beautiful Kumaoni dance, Uttaranchal’s Tourism Minister flags off our bus. We head for the roadhead Mangti (4,325 ft/ 43 km/ 3 hrs north-east), where there is a melee to organise ponies and porters.
The trail north-east to Gala (8,005 ft/ 3 km/ 2-3 hrs), the first camp, is beautiful. There are places en route where trekkers appreciate the value of their hard conditioning back home. Pony riders get over their initial trepidation. Yatris, now coalescing into a collective, sing bhajans and share experiences. Members of the luggage, finance and troubleshooting committees are doing quite well.
Day 4: Gala to Budhi
A long day that begins with a descent of 4,444 steps. To reach Budhi (8,900 ft/ 18 km/ 11 hrs north-east of Mangti), we have both climbed and descended in a single day. We stop for lunch at Lakhanpur, on the banks of the Kali River, our companion for the next six days. The river also forms the border with Nepal. The trail passes through superbly scenic countryside. The trees are changing as the altitude increases. The first snow peaks have appeared. They look divine. The friendly KMVN staff at the huts in Budhi welcome us with a big smile, and great food.
Day 5: Budhi to Gunji
We start on the steepest climb in the yatra, the Chhialekh ki Chadhai (the climb of Chhialekh), a tall hill next to Budhi. Even hardened trekkers would do well to get onto their ponies and simply enjoy the view on this long day. We reach the meadow above Chhialekh in 11/2-2 hrs, having climbed 1,510 ft over the 2-km trail north of Budhi. A banner we see every day on the trail, all the way to the border, adds to our joy. ‘Welcome, Kailash Manasarovar Yatris, from ITBP’. The hot tea and pakoras at the ITBP Command Post are heavenly. Thereafter, it is a flat walk north-east to Garbyang, over meadows which would put a pastoral Swiss countryside to shame. The Annapurna Peak is to the right. Garbyang is the ‘sinking village’, a geologically blighted ground with weak shale moorings; houses that were built high have now slid down to the level of the river. Here, another post of ITBP welcomes us and provides us with an armed escort. We can see the adjoining village of Nepal, said to be under Maoist control. ITBP’s superior firepower adds to our sense of safety.
As we walk along the Kali Valley, we espy Gunji (10,500 ft/ 20 km/ 10 hrs from Budhi). Even though we have to walk down the bridge, cross over into Gunji Village, and then double back quite some distance, as long as we can see it, it doesn’t look too far away. At Gunji, ITBP personnel serve us hot tea and snacks. There is a round of medical check-ups at the ITBP Command Hospital here. ITBP doctors put us at ease, and unless there is serious threat to life, every yatri goes on. We all do. A game of cricket with the ITBP jawans, and rounds of antakshri (yatris vs porters) are huge fun. The two evenings are reserved for bhajans at the ITBP temple here. And the bonus: most yatris have their first hot water bath after starting from Dharchula.
Day 6: At Gunji
We remain at Gunji to acclimatise. I give horse-riding lessons to the entire group here; our oldest yatri confides later that his pony and he got along much better after that. A separate trail from Gunji leads to Chhota Kailash, also called Adi Kailash. Another journey, another time.
Day 7: Gunji to Kalapani
This is perhaps the most beautiful day of the journey. Fully rested, we start for Kalapani (11,811 ft/ 9 km/ 6 hrs east). The level walk is along the Kali River, rich with birch, pine, bhojpatra and juniper trees. Just before Kalapani, hot springs invite the enthusiastic. At Kalapani, a magnificent temple welcomes yatris to the source of the Kali River. Vyas Gufa, high above us, is believed to be the place where Sage Ved Vyas wrote the Mahabharata.
Day 8: Kalapani to Navidhang
At Navidhang (13,080 ft/ 9 km/ 6 hrs north-east of Kalapani) we move above the tree line. The sky is clear and we get an amazing view of the beyond-words Om Parvat, where snow falls in the shape of ‘Om’. There is a review of weather conditions on the morrow, with the ITBP. We sleep early, praying to Kailashpati to bless us with good weather.
Day 9: Navidhang to Taklakot via Lipu Lekh Pass
Crossing the Lipu Lekh Pass (17,828 ft/ 9 km/ 4 hrs north from Navidhang) into Tibet is the toughest part yet for the yatris. This must be done before 9 am for strong winds and inclement weather conditions make the trek too risky after that. We leave Navidhang at 3 am, with a full ITBP escort. We wear all the layers of clothing we possess. We are well-acclimatised by now, so we ascend gradually. Ponies come in most handy. At long last, we clear Lipu at 7 am, India time (9.30 am, Chinese time). CA Sherring writes in Western Tibet and the British Borderland on the view of the Gurla Mandhata Mountain from Lipu Lekh Pass, “...the impression on the beholder is that the scene before him is truly one of nature’s grandest handiworks. There are no trees or verdure to relieve the severity and the almost total absence of animal life adds to the feeling of intense desolation prevailing everywhere.”
A motley crew of Tibetan porters awaits us at the top of the pass. We exchange tashi delegs (hellos) and thu-je-ches (thank yous). Indian porters leave us now and our entire luggage, including the contractor’s supplies, is transferred to the Tibetan porters. Guides from the Tibetan travel agency engaged by KMVN receive us here, and we cross over into Tibet. The farewell to the Indian contingent, especially the ITBP personnel, is emotional. We descend 100-200 ft to escape the strong, icy winds and wait for the immigration formalities to be completed. We have a valid group visa to enter China.
The descent underlines the importance of shoes with a good grip. One physically fit yatri keeps slipping in his sneakers, and needs support from both sides. An excellent bus awaits us. A welcome drink (a cold can of Pepsi, would you believe), and a khatta, a white scarf that honours us, are gratefully received before we sink into our luxurious seats, resting our tired limbs. The day’s trek is over.
We drive 22 km north through moonscape to reach Taklakot (13,123 ft), which is roughly the same altitude as Navidhang, our previous night’s halt. But it appears to be on the plains. Such is the topography of the great Tibetan plateau. Purang Guest House on Main Street is our home. We also have the luxury of a hot shower.
Day 10: At Taklakot
We spend the day in Taklakot while logistics are arranged for the parikramas. We purchase some Chinese currency and fresh vegetables. Do walk to the ends of Main Street: on one side is an excellent (and clean) vegetable market, next to VCD rental shops that have the latest Bollywood hits. We used the Internet cafés and ISD facilities to get in touch with folks back home. There are dry cleaners also. Mobile networks start working in Taklakot, and there is coverage over most of the route to follow.
It’s best to shop for keepsakes and souvenirs at Taklakot, but on the way back after the parikramas. The high street near the guest house looks glitzy, but the best bargains in clothes, toys and Tibetan handicrafts are to be had in the clean Nepali Mandi, a longish walk west on the road by the River Karnali. In Darchen, vendors will find you even before you get off the bus. Bargaining is very much expected everywhere
Day 11: Taklakot to Lake Manasarovar
Brilliantly twinkling stars gaze down upon us as we embark on our journey for the day in an AC bus. It is 6 am. The all-weather road crosses the Gurla Pass (16,125 ft). We look behind to see a glorious skyline of snow peaks. On our right is Gurla Mandhata (25,354 ft), almost close enough to touch. And then, we wait with bated breath. A glimpse of Mt Kailash and a resounding cry of ‘Om Namah Shivay’ exults through the bus. The vehicle goes down to the banks of the Rakshas Tal (14,815 ft/ 70 km/ 4 hrs north of Taklakot) and stops. We disembark, humbled by the wonder of where we are.
We just cannot stop feasting our eyes on the pyramid of snow, rising high above its surroundings, shaped like a Shivaling. Mount Kailash. Everybody is quiet now, as the bus skirts the Rakshas Tal and crosses over to Manasarovar. The scenery is indescribably beautiful. I counted six separate colours in the immense span of the sparkling waters of the holy lake. At Qihu (or Chiu) Gompa, we get down to walk by the shore of Lake Manasarovar (14,862 ft/ 98 km/ 5 hrs north of Taklakot) for the first time. Our feet begin to sink in the swampy bog.
The group is now split into two groups, since only 20-25 pilgrims can be lodged at most places on the parikrama. One has to complete the Kailash Parikrama first, and then do the Manasarovar Parikrama. The holy lake has a motorable road all around it. Hore (about 40 km/ 2 hrs east of Qihu), a camp on the east shore of Manasarovar, is too far away from the water: it’s worth a lunch break at the most. It’s better to cross Hore and go straight to Qugu (85 km/ 4 hrs without factoring in a lunch break), on the south shore, right next to the lake, where the rooms are fairly good.
If you have the time, stop at the Trugo Monastery between Hore and Qugu just to soak in the ambience. Qugu too has a monastery, and a lovely beach, where we wade into the water without any risk.
Day 12: At Qugu, Manasarovar
This is one of the most satisfying days of the yatra. We wake up to see the most wonderful view of Kailash, looming across the shimmering lake. We are well acclimatised as we prepare for a ritual dip in Manasarovar. We do this early, before the winds take over. Remember, faith wins over the cold. This is the best time to gather holy water from the lake to take home as prasad. Immediately after dressing, we head for the havan at a designated platform next to the monastery, at a fair distance from the lake. Given good weather, this is an unforgettable experience. As an ecologically aware person, I can confidently say that these activities do not damage the immense lake or its habitat in any way. Fully satiated spiritually, we now have breakfast and then explore the monastery next door. Later that night, the more enthusiastic among us stir out in the chill, beneath a canopy of brilliant stars, to see what is believed to be the hour of gods and goddesses descending to the holy lake for a bath. I awoke at 3.30 am and went around, but my devotion had not reckoned with the combined effect of biting cold and sleep.
Day 13: At Qugu, Manasarovar
We remain at Qugu and marvel at the changing moods of the holy lake during the day. Those interested bathe at the hot springs nearby (20 yuan).
Day 14: Manasarovar Parikrama — Qugu to Darchen
Later in the day, we transit to Darchen, further north (15,000 ft/ 57 km/3 hrs by bus/ 7 hrs if part trek and partly by bus), the base for the Kailash Parikrama. But first after breakfast at Qugu, some of us walk along the serene, winding shore, by the rhythmic waves of Manasarovar. Other yatris follow in the bus with packed lunch (aloo paranthas). We complete the Mansarovar Parikrama on foot (15 km/ 5 hrs). This is a highly recommended experience. When we tire, we wait for the bus. We then travel (42 km/ 2 hrs) across the Barkha Plain, getting closer to Kailash. The sacred mountain has been watching over us throughout the Manasarovar Parikrama. We had not realised how well-acclimatised we were till we met the groups from Kathmandu at Darchen — many among them seem to be under the weather. From now on, our group and those who have arrived from Kathmandu/ Lhasa, share the same route for the parikrama. We find comfortable rooms at Darchen and we call home to share our joy.
Day 15: Kailash Parikrama — Darchen to Deraphuk
The Kailash Parikrama, literally the high point of the yatra, begins. We take a bus to Yama Dwar (5 km from Darchen), where the snow on Kailash shines in benediction. We walk through Yama Dwar to leave behind the fear of death. The bus takes us a little further, where the trail starts. Many of us hire ponies or yaks from here.
Opt for ponies instead of yaks for the Kailash Parikrama, irrespective of cost. The former are more comfortable and stable beasts. Do not pay the pony/ yak owner 100 per cent advance at Darchen. A maximum of 50 per cent upfront, with the balance payable after returning to Darchen is best. At Deraphuk, a nefarious practice is to claim bad weather at Dolma La, and return the horses or yaks back from Deraphuk instead of going on to complete the parikrama
The trail to Deraphuk (17,000 ft/ 14 km/ 5 hrs) is not very steep. The best view of the north face of Kailash is from here. After reaching Deraphuk, the more adventurous yatris climb up the stream to touch the base of the holy mountain. Be warned, this is a tough climb, so it is important to go early and return safely. The highest camp, Deraphuk, is buffeted by terrible winds.
It’s important to wear everything one has got, especially around the head. Please note that this is the camp at which some yatris may reconsider doing the full parikrama, and return to Darchen after spending the night. This is a perfectly valid alternative.
Day 16: Kailash Parikrama — Deraphuk to Dolma La to Zutulphuk
We wake up early to catch the first rays of the sun set the peak of Mt Kailash on fire. Nothing else is lit except Kailash. We preserve this memory more in our inner eye than in our cameras. This is also the toughest day of our yatra, when we cover 25 km in 15 hrs.
We cross a stream, climb our ponies or yaks, and stay on the trail till we come to Shiv Sthal. Tibetans make offerings, lie down and feign death here, to be reborn. I leave behind a few strands of hair.
We climb up a ridge and behold the highest point in the entire yatra, the Dolma La (18,602 ft), at a distance high above us. A multitude of prayer flags flutter in the cold winds. We wonder how we’ll ever get to the top. We walk to the base of the Dolma La, turn back and have a final darshan of the holy mountain. With Mahadeva on our mind, we ascend the pass slowly, with many stops. The air is rarefied, but even our well-acclimatised body needs all our mental will in order to make the climb. We are not able to use ponies or yaks. We stumble on to the Dolma La. If the weather holds good, yatri groups stop a while at the pass, which is quite wide. Buddhists perform obeisance to the Dolma deity with touching affection. A huge boulder at Dolma La is said to represent Tara Devi. Their combined blessings make the yatra doubly significant. I weep with joy here, partly for the fulfilment of my own yatra, but more because my entire yatri group has made it up to Dolma La without mishap.
The descent is not easy either. Immediately after Dolma La is Gauri Kund, where Parvati comes to bathe. All but the most courageous ask their porters to fetch water from the highest fresh water lake in the world. It is frozen when we visit. The taxing descent thereafter is on rough trails over scree and boulders. There are no horses or yaks to help. But in the exhilaration of having crossed the Dolma, most yatris traipse along. We clamber down to a valley, which is also the origin of the great Tsang Po or Brahmaputra. Two teashops (dhabas) serve us the best noodles and tea we have ever had. We hungrily get our body fluids back. Some yatris rest awhile before starting the 10-km trek along the river to Zutulphuk/ Zongzerbu (15,715 ft). Using a mount from here is advisable. If the group plans this day’s journey carefully, and is also lucky weather-wise, the Dolma La crossing is done before 11 am, the teashops are left behind by 3 pm, and Zutulphuk is reached before sunset. This is the longest day and hardest trek in the entire yatra.
Day 17: Zutulphuk to Darchen
This is almost like a holiday. We know that Darchen is just 4 hrs away, and the rest of the trail is over level ground. We take it easy in the morning. My best memory of this day is that of an excellent flute rendering of the Hamsadhwani Raga by a gentleman from Bangalore, while waiting for breakfast. At the conclusion of our parikrama, we greet Darchen like a long lost home, and tumble into our rooms and beds. We phone our dear ones again, and share our good fortune at having completed the parikrama.
Day 18: At Darchen
Some yatris use this extra day to return to Mt Kailash for a view of the striations on the south side of the holy mountain, which are particularly sacred for the Jains. This is a day-trip in which you drive for about an hour on a road which goes right above Darchen, climbing zig-zag to a point beyond which you walk for about 3 hrs one-way. From here, the striations on the south side of Mt Kailash look close enough to touch.
Day 19: Darchen to Taklakot
Our return journey commences. We spend the night at Taklakot.
Day 20: Taklakot-Khojarnath-Taklakot
We make a day-trip to the monastery at Khojarnath (11,780 ft/ 25 km/ 1 hr). The beautiful idols here are marketed to Hindu pilgrims as those of Ram, Sita and Lakshman (and that will be 30 yuan please). But as Swami Pranavananda has confirmed, they are three Bodhisattvas. We return to Taklakot by lunch.
Day 21: Taklakot to Kalapani
The return over Lipu Lekh Pass seems easier this time. It is also an emotional moment. The next batch of yatris waits nervously to exchange places with us. Cries of ‘Om Namah Shivay’ interspersed with ‘Bharat Mata ki Jai’ rend the air as our ITBP friends and Indian porters, familiar faces all, greet us. We have a quick lunch in Navidhang and head for Kalapani, where ITBP treats us to a great dinner.
Day 22: Kalapani to Gunji
It’s breathtakingly scenic. We decide to take it easy and start late, at 9 am. But everyone wakes up at 5 am and we sing bhajans in our cottages till 8 am. We amble along to, and spend the night in, Gunji. Another great lunch hosted by the ITBP.
Day 23: Gunji to Budhi
We are back in Budhi. En route, we come face to face with the next batch of yatris and they are quite nonplussed by our confidence. For many of us, what seemed like an insurmountable obstacle and a very arduous journey now appears pretty easy in retrospect.
Day 24: Budhi to Dharchula
On the final day of our trail, we are both happy and sad. We now travel in comfortable buses but the high of the yatra is behind us. In the space of a few days, our lives have been transformed by a journey few Indians experience. Dharchula, where we stay for the night, looks like a metropolis.
Day 25: Dharchula to Jageshwar
We make a very worthwhile day-trip to Pataal Bhuvaneshwar (4,430 ft/ 160 km/ 8 hrs west). This is a huge underground cave full of stalactites and stalagmites, imbued with religious significance. We then travel through pine forests to Jageshwar (6,135 ft/ 103 km/ 4 hrs south-west from Pataal Bhuvaneshwar). Jageshwar is home to a spectacular group of temples. The KMVN Tourist Rest House here is really good.
Day 26: Jageshwar to Delhi
We take an AC bus back to Delhi, 467 km away, after switching buses at Kathgodam. Happily tired, most of us sleep. And wake up to the traffic of Delhi. We share the joy of completing the most arduous pilgrimage in the world. The worries of the journey are long forgotten. Every single yatri said the yatra was the fulfilment of their innermost desire. Without a doubt, it is a life-defining journey that brings the pilgrim much closer to Shiva himself. The most popular topic in our group, in regular touch even now, is ‘when can we go on the yatra again?’ Contact the writer at spathak@nic.in
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AboutKailash Mansarover YatraMapItinearyAppeal
About Kailash Mansarover
The Almighty - Holy Kailash
"All that is beautiful is sacred"
865 Kms from Delhi, stand Mount Kailas and Lake Mansarovar constituting one of the grandest of the Himalayan beauty spots. The perpetual snowclad peak of holy Kailas of hoary antiquity and celebrity, the spotless design of nature's art, of most bewitching and overpowering beauty, has a vibration of the supreme order from the spiritual point of view. It seems to stand as an immediate revelation of the Almighty in concrete form, which makes man bend his knees and lower his head in reverence. Its gorgeous silvery summit, resplendent with the luster of spiritual aura,pierces into a heavenly height of 6690 meters (22028 feet) above the level of the sea.
The Holy Mansarovar Lake
The PARIKRAMA or circumambulation of the Kailas Parvat is about 54 kms. Mount Kailas is revered in Sanskrit literature as the abode of the all-blissful Lord Shiva and his divine spouse Parvati, the all-enchanting Nature (Prakriti) which from 32 kms. off is overlooking the Holy Mansarovar and the Rakshas TaI, in the south. The holy Mansarovar or manasa-sarovara is the holiest, the most fascinating, the most inspiring, the most famous of all the lakes in the world and the most ancient that civilization knows. It is a famous lake in the Hindu mythology. The lake is majestically calm and dignified like a huge bluish green emerald or a pure turquoise set between the two mighty and equally majestic silver mountains, the Kailas on the north and the Gurla Mandhata on the south and between the sister lake Rakshas Tal or Ravan Harda on the west and some hills on the east.
The OM parvat
Stretching majestically over an extensive cradle of the Tibetan plateau and hanging at a heavenly height of 4550 mts (14950 feet). above the sea-level, the vast expanse of the lake with a circumference of about 88 Kms. and a depth of nearly 90 mtrs covers an area of about 320 sq. kms. By far the most magnificent and thrilling of one's experience would be in winter when the whole lake freezes hard, and again in spring when the ice breaks and melts to clear blue waters. It is only the inspired poet or the divine artist with his magic colours that can, for instance, describe and represent adequately the beauty and grandeur of sunrise and sunset on the lake. The water of Mansarovar is as sweet as that of any river or of any glacial lake. The holy manas provides fine caves, camping ground and good sites to pilgrims. At certain places the site is rocky or sandy. On full moon nights, with the full moon overhead, the scene is simply indescribable.
At sunset the whole of the Kailas range on the north becomes a fiery region all of a sudden, throwing an observer into a trance, and by the time he returns to consciousness he sees only the Silvery Peak in front.
The weather is always uncertain. One moment you have scorching Sun, the next moment it begins to hail and snow and shortly after having a nap and coming out of your camp, you will see a clear blue sky and bright Sun above and a bed of pearl-like hail and white snow on the ground.
Kalidas Saying
In the northern part there is a mighty mountain by the name Himalaya, the abode of perpetual snow, fittingly called the lord of mountains, animated by Divinity as its soul and internal spirit (or in other words, Divinity incarnate). Spanning the wide land from the eastern to the western sea, be stands as it were like the measuring rod of earth.
At the direction of the king Prithu the self same mountain was used as a calf by all other mountains. While the Mount Neru (KAILAS) stood as an expert milker of cows and milched the Mother Earth (as if from a cow) the milk of shining gems and medicinal herbs of wonderful virtues and supreme efficacy (in order to adorn the Himalayas).
-Kalidas's Kumarasambnavam
Kailash Mansarover Yatra
The world-famous and holy Mt. Kailash & Manas Lake have been, the source of inspiration for many religions and beliefs. Despite many difficulties and long distances, people are keen to go there at least once in their lives. Continued from centuries, this pilgrimage had been stopped from 1959 to 1980, and when it restarted in 1981 it was welcomed everywhere. Hundreds of Indians thus got the opportunity to go through this region. Situated on the other side of Himalayas of Uttarakhand, Kailash & Mansarovar are the most pious and most beautiful shrines.
Also, from religious point of view, these are highly regarded. Darshan and 'parikrama' of Kailash and Mansarovar is considered as uncommonly pious by the believers of four religions Bonpa, Hindu, Buddhist and Jain.
Bonpa, the ancient Tibetans, see a nine story 'swastik' in it and consider it an abode of Damchauk and Dorge Phangmo. Hindus worship it as the abode of Shiva and Parvati. Buddhists believe it to be the home of Buddha and Manipadam and Jains worship it as the place of "nirwan of First Tirthankar".
Near Mansarovar there is a beautiful lake called Rakash Tal - or Ravehahalad. In the north of these two lakes is Mt. Kailash and its series (22028 ft./6675 mts.) in the south Mount Gurala is situated. From this region four big rivers of north India originate' Karnalies, Satluj, Brahamputra and Sindh. 865 kms from Delhi, Mt. . Kailash and Mansarovar in Tibet, are always very near to the hearts of Indians. Due to Mansarovar, Uttarakhand is also termed as Manas-Khand.
It, is believed that Mansarovar is originated from the forehead of Brahma and was discovered by the king Gurlamandhata, after whom the highest Mt. Gurula (Mamonani) is named. Thus the unique mountain and lake are attached to our history, culture and mythology. In the parikrama of Kailash (Kongrigpoke) one has to walk 55 kms. and its highest point is Dolmapass at 19000 ft. Mansarovar is situated at the height of 14930 ft./4530 mt. with a circumference of 90 kin., depth of 90 mt. and total area of about 320 sq. km. Mansarovar is attached to Rakashtal with a natural canal at a height of 14900 ft./4515mt. Circumference of Rakashtal is 122 kms. River Satluj originates from the north west corner of Rakashtal.
In winter all mountains and river lakes are frozen and covered with snow, so the time of yatra is from May to September. Indian pilgrims visit from June to September in 16 batches. (30-40 in every batch). Foreign Ministry of Indian Govt. advertises this pilgrimage. Selected people go through medical tests and other formalities before they do yatra in their batches. The management of this yatra is done by Kumaon Mandal Vikas Nigam Ltd. in Indian region and Tibetan tourism agency in Tibet respectively.
Adi Kailash Map
"Nature in her wildest and most rugged forms bears witness to the correctness of the belief that here is the home of ‘the great god’ ....All the aids to worship in the shape of striking scenery, temples, mystic and grogeous ceremonial and skilled celebrants are present, and he must indeed be dull who returns froms his pilgrim unsatisfied”.
(Edwin T. Atkinson )
Suggested Itineary
The Kailash Mansarovar Yatra takes normally 28 days. Of these 28 days, 11 days yatra is in Chinese side and rest days of the yatra is in Chinese side. The trekking starts on 4th day on the Indian side. The Kumaon Mandal Vikas Nigam Limited makes arrangements to provide accomodation, transportation and food on the Indian side of the Yatra. Where as Chinese authorities makes arrangemet for accomodation, logistics and other arrangements on the Chinese side.
The daywise schedule of yatra is given below:-
First Day - The pilgrims cover 320 Km from Delhi to Kathgodam via Moradabad, Rampur, Haldwani. They cross the rivers Yamuna, Ganga and Ramganga W. rivers on the way. Before starting the journey, pilgrims are briefed by the Under Secretary, Ministery of External Affairs, about the Yatra and their medical check-up is done at Indo-Tibetian Border Police Centre.
Second Day - After having Breakfast at Kathgodam, the journey to Bageshwar starts. At lunch, bus reaches to Almora and lunch is served in the KMVN (Kumaon Mandal Vikas Nigam) guest house. Then there is drive uphill to Bageshwar which lies on the confluence of Gomti and Saryu.
Third Day - Before breakfast at Bageshwar, the Baijnath temple may be visited. From here the pilgrim reach Chaukori via Kanda - Vijaypur - Kotmunya. Everyone will be pleased by the impressive view of the mighty Himalaya form the tea estate of Chaukori. Then there is a drive downhill to Thal, uphill to Didihat where lunch is served, then downhill again to Ogla - Jauljibi and finally along the Gori river till they reach Dharchula, crossing the Gomti, Saryu, Ramganga E. and Gori on the way. One can now see the mountains of Nepal. The distance covered is 160 Km.
Fourth Day - 19 Km from Dharchula the Dhauli E. meets the Kali at Tawaghat. One can plan to reach out and touch the Chhiplakot peaks, lakes and glaciers via village Khela in a future trip. The pilgrims cross the bridge over the roaring Dhauli and see the confluence of the Kali and Dhauli, and then drive on to Mangti. If one is lucky one might find oneself in this region during the Kandali festival which is held once in twelve years. Travel along the Kali river through dense forest to climb up to the village of Gala (2440m). Here are KMVN's cottages. There is a PWD dak bungalow at Jipti (2378m) 2 Km further.
Fifth Day - Although Gala to Buddhi (2740 m) via Malpa (2018m) is 20 Km. To reach Malpa one has to climb down 4444 steps to reach the river Kali. This place is Lakhanpur. To the right of the Kali is the Chhata fall. On the left is also a fall in Nepal. Next is the beautiful Najang fall. The Kali seems almost like a violent storm in this region. Budi (2740m) is at a distance of 9 Km from Malpa and the group rests at Lamre before reaching Budi. There are numerous springs and waterfalls on either side of the river; also can seen the Api - Nampa range of Nepal.
Sixth Day - Gunji (3500m) is 17 Km from Budi. On reaching Chhialekh the group enters the region of Byans. The pasture of Chhialekh is strewn with grasses and flowers. Then comes Garbhiang village (3225m), deserted because of geopolitical and geological reasons. Here the Kali meets the Tinkar coming from Nepal. The Kali is no longer intimidating and becomes almost silent by the time Gunji (3500m) comes. The trek from Budhi to Gunji via Chhialekh and Garbhiang is 20-22 km long and most tiring of all. Buddhi to Chhialekh is a steep climb. On the way Api mountain range on the Nepal side is seen.
Seventh Day - One moves along the relatively quieter Kali to walk 10 Km to reach Kalapani (3600m). There are pine, bhojpatra and juniper forests in this region. Although the river has been coming all the way from Lipulekh pass, the small pool formed under a huge rock is considered to be the source of the Kali. There are snow - clad mountains all around and Vyas's cave is to be found on the mountain in front of Kalapani. It was because of the visit of Rishi Vyas that the region is known as Byans. There is also a hot water spring at Kalapani.
Eight Day - The group covers the 9 Km from Kalapani to Navidhang (3987m) surrounded by innumerable wild flowers. This is the region of Musk deer and Monal and the highest stage of Himalayan wilderness. The 'Om Parvat' smiles in front of the pilgrim.
Ninth Day - After walking 8 Km from Navidhang to the Lipulekh pass (5334m), the pilgrims enter Tibet, where the Tibetan/Chinese autorities welcome them. They walk down to Chang Lobochahela and from here by truck and bus they reach the old trading town of Taklakot (Purang), which is situated on the banks of the Karnali river.
Tenth and Eleventh Day - The pilgrims staying at Purang Guest House (4267m) can walk to town, Shimling monastery, Nepali market and Karnali river. 3-4 Km away is the damaged memorial of the Dogra General Jorawar Singh. The formalities of emigration and payment to the Chinese authorities are completed here. Yaks for the Kailash Parikarama and ponies for thr Manas Parkaramas are to be requisitioned here only.
Twelfth Day - The pilgrim group is divide into two subgroups, one for Kailas and another for Manas parikrama. The bus starts from Purang around midninght. Before sunrise the bus crosses the Gurla Pass (4910m). Then comes Rakastal (Long Tso, 4515m) on the left western slopes of Gurla Mountain (Memo Nani, 7683m) on the right and Mt. Kailas (Kang Rinpoche, 6675m) in front. Next is the first glimpse of Mansarovar (Tso Mapam, 4530m) at Zaidi. After crossing Parkha plains the bus reaches Tarchen, the base camp fro Kailas parikrama. Group 'A' stays at Tarchen and 'B' is taken to Hore by Bus.
Thirteenth Day - Group 'A' walks 20 Km along the Lha Chhu, constantly looking at Mt. Kailas and its changing faces. Before sunset one should reach Dirapuk Gompa (4909m) and enjoy the northern face of Kailas at sunset. Group 'B' walks along the southeastern shore of Manas. After crossing Samo and Tag rivers and visiting Seralung and Yerngo Gompa for night stay after walking or riding for 30 Km. Here in front of the pilgrim is the Manas and elevated Kailas and behind are the grand peaks of Gurla Mandhata.
Fourteenth Day - This is a slightly difficult day for group 'A'. Along Dolma La chhu the group reaches the Dolma pass (5636m), where the huge stone memorial of goddess Dolma (Tara Devi) is located. After resting and praying pilgrims walk down to Gaurikund (Tukji Chenpo Tso) and reach Zutulpuk Gompa along Lham Chu. Group 'B' walks for 40 Km along the south - western shore of Manas - the region is full of birds and flowers. Before the completion of parikrama of Manas at Zaidi, one can also visit Gossul Gompa.
Fifteenth Day - Group 'A' completes Kailas parikrama on this day by noon. Rest of the day can be used for visiting Gyengtak Gompa and Astpad, the southern face of Kailas from the ridge (6675m) above Gyengtak Gompa. This is the rest day for group 'B' but Chiu Gompa and Ganga Chnu, the natural channel which connects Manas with Rakastal, may be visited by walking 8*2 = 16 Km. From this point, grand view of Manas, Rakas, Kailas and Gurla can be seen.
Sixteenth to Twentieth Day - Group 'B' comes to Tarchen for Kailas Parikrama and group 'A' to hore for Manas parikrama. Form the 18th to the 20th days, both groups completes their respective parikramas. Form the 21st day, 'B' group comes to a waiting 'A' group of Zaidi. After prayers, bath and yajnya the pilgrims comes back to Purang enjoying the grand views of Kailas and Rakastal on the way.
Twenty first Day - Before lunch the pilgrim visit the Khojarnath Gompa, 25 Km away from Purang and situated at the bank of Karnali. In the evening, Purang market may be visited. It is now time for purchasing things from the market and government departmental stores. The pilgrims can visit Taklasar or Simling Gompa also.
Twenty Second to Twenty Eight - Day Back to Lipulekh (5122m) and finally down to Kalapani on 22nd day. 23rd Gunji, 24th Budi, 25th Gala, 26th Dharchula, 27th Bageshwar by bus. On the Twenty eight day the group reaches to N.Delhi - the National capital welcomes you.
While trekking, walk towards the hill, not to the drop-side. Don't withdraw towards drop-side to give way to any person or horse/pony.
The yatra time is from morning to noon. So you are advised to start early and reach next camp by noon. Wet clothes, due to rain or sweat, should be changed and make your arrangements for next day's yatra.
The arrangements for horses and porters are to be done in the very beginning at Tawaghat. It is not possible to get them in the middle of yatra.
Trek according to the route. Don't experiment with shortcuts or untrodden ways.
During your trek, be cautious, yet confident. Take special care of difficult terrain and watch out for landslides, falling rocks/ boulders, cloudbursts, the Kali River flowing alongside. You should trek as a team, taking care of your other team-members and warning each other of potential hazards.
Use only water of safe springs for drinking. Fill your water bottles from camp. On the wayside, teashops give relief.
During the selection itself Yatris are advised to procure good quality trekking shoes/ walking-stick, raincoats, Polythene and Rucksacks to carry their belongings, goggles, woolens mufflers, hats, jackets/wind-cheaters, couple of pairs of socks, cameras, transistor radios and general medicines. Notebooks and pens can also prove handy.
The weight of your luggage should be upto 25 kg only. Extra weight will be charged.
From Delhi to Lipulekh and back from Lipulekh to Delhi there are good arrangements by KMSV.N, but K.M.V.N. or Uttranchal Tourism is not responsible for any accident. If a yatri doesn't attend after selection, money will be not refunded.
The lodging facilities on the way are in snow-huts, tin-sheds or tents in some places. Warm beddings are adequately provided. All these facilities are arranged in Tibet also. The yatries have to cock their own food for 6 days while undertaking the 'parikrama'.
Onion-less food rice, dal, chapatis, vegetables, pickle, puri, paratha, pakori, vegetable soup, sweets, rasna, tea, Bournvita, and local green vegetables are available. The food required for the duration of the parikrama is advised to be purchased from Delhi or any major town enroute. In Tibet, stoves and utensils are provided.
In case of illness, one may have to stop the yatra midway and return, but money is not refunded. In emergencies, a helicopter can also be arranged, on payment and depending on availability.
Rucksack, water bottle, jacket or sleeping bags can be hired from KMVN.
Photography is not prohibited in India and Tibet so a sufficient stock of reels is advisable. Exposed films can be deposited at Kalapani or at Lipulekh.
For any information or suggestions please write to
General Manager (Tourism)
K.M.V.N. Ltd
Oak Park House
Nainital - 263001
Ph - 05942-236356
Fax - 05942-236897
Mount Meru: Centre Of The World By Shailesh Pathak
It’s freezing cold as you gaze upon the summit on fire. And marvel as your heart’s desire comes true. Manasarovar and Mt Kailash, the holiest lake and mountain in the world, shimmer in front of you. The entire Manasarovar-Mt Kailash region is a living shrine and one of the greatest and hardest of all earthly pilgrimages.
Long before modern nation-states came into being, the most devoted and resolute pilgrims aspired to complete this unparalleled pilgrimage, the path to moksha. Then, chances were that the yatra would be one-way — if the arduous mountain trek and cold didn’t get you, predatory robber gangs in Tibet would. If the pilgrim didn’t return after a two-year period, he was presumed to have ascended to Vaikunth, the ultimate destination, fulfilling his holy journey.
Things are much easier now. The Ministry of External Affairs (MEA), Government of India, organises the Kailash Manasarovar Yatra, a 26-day round-trip from Delhi, on the age-old route, between June and September each year. Accomplished with excellent logistic support and in reasonable comfort, it is a reliable, economical, safe and beautiful way of doing the yatra.
This is true for several reasons. Instead of being at the mercy of possibly unscrupulous tour operators, the yatri is feted by the Government of India and its agencies. The yatra costs less than what tour operators in India and Nepal demand. And there is transparency in what is offered and provided. Selection is based on a two-level medical check-up.
The journey to Tibet ensures gradual acclimatisation, a critical factor. The route is over the Indian Himalaya up to the Lipu Lekh Pass on the Indo-Tibet border. Even 60-year-olds in our group accomplished this climb. The yatra offers incredible mountain vistas and other sacred sites such as the magnificent Om Parvat, Bhimtal, Almora, Jageshwar and Pataal Bhuvaneshwar, even as the holy mountain of Nanda Devi blesses the yatri all the way to Dharchula. The return through India’s Deo Bhumi, the ancient Uttarakhand, is heavenly.
Under the aegis of the Kumaon Mandal Vikas Nigam (KMVN), decent food and pucca accommodation is available on the Indian side, with proper toilets. Facilities, especially toilets, are primitive on the Chinese side, but yatris are not required to stay in tents anywhere along the way. The Indo-Tibetan Border Police (ITBP) provides all support. Indeed, at the end of the yatra, all of us came away in awe of them.
A Liaison Officer (LO) is deputed for each batch of yatris. He is always a senior official of the government (IAS, IPS, Allied Services), and is also an experienced trekker. I was the Liaison Officer for the first batch of yatris in the MEA’s 2005 Kailash-Manasarovar Yatra. In addition, there are usually two doctors (as yatris) in every group, with a decent medical kit. The LO is provided with a satellite phone; contact is thus maintained through out the yatra, and during emergencies. Based on the daily status report filed by the LO, the KMVN website is updated so that loved ones back home can remain informed. At all camps, except during the six days of the parikramas, STD or ISD phones are available.
For any emergency on the Indian side, helicopter evacuation is arranged and indeed, this was required to be done for one yatri in 2005, who displayed symptoms of acute Altitude Mountain Sickness (AMS). On the Tibetan side, since the LO is an official representative and has a white passport, it’s easier dealing with difficult Chinese authorities. There is continuation across batches. The injured and ill of an incoming batch are brought out by a returning batch. In 2004 and 2005, this happened to only a single yatri; all the others completed the yatra safely. The total expenditure of the MEA on the 2005 Kailash Manasarovar Yatra was Rs 39 lakh.
Finally, with each and every detail organised, the yatri is free to focus on the most important journey of his or her life, in the company of fellow citizens from different parts of the country. While the more athletic members of a group trek throughout, there are others who take a pony all the way. The male-female ratio is usually 60-40. The youngest yatri in our batch was 24, and the oldest 62. Even if you are middle-aged, and have seen mountains mostly in pictures, you are the ideal candidate for this yatra. It is not a test of physical strength or endurance, though it helps to have a sound constitution. What is more necessary is heartfelt devotion, mental resolve and a burning desire to complete the parikramas. If this applies to you, go for it!
On your return, most of your friends and acquaintances will expect a big puja and feast, though there will be the uninformed and naïve who will ask, “And how was Amarnath?” Your weight would be down by a minimum of five kilos, and improvements in your cardiovascular system will extend your life expectancy by several years.
Remember, it’s not just the destination, but also the yatra itself that is part of this incredible experience. Thousands have trod on this path before you, in less opportune circumstances. The Kailash Manasarovar Yatra becomes the high point of your life — things change for the better on their own when you return, spiritually uplifted and physically in better shape.
LEGENDS, MYTHOLOGY AND HISTORY
Kailash predates almost all religious pilgrimages in India. While Lord Shiva visits Varanasi, his eternal abode is always Kailash, where he dwells with his consort Parvati. For Hindus, Kailash is the physical manifestation of the revered Mount Meru, the centre of the world. In the Bhagvad Gita, Lord Krishna says, “Among the mountains, I am Meru.” As the merudanda, it is the spinal cord, the axis mundi that holds the world together. The Vishnu Purana (approx 200 BCE) describes how the world is made up of seven continents ringed by seven oceans — “The central continent has Meru at its core, bounded by three mountain ranges to the north and three to the south. One of these ranges is the Himalayan barrier, interposed between Meru and ‘Bharatha’, the Indian subcontinent. Meru itself stands eighty-four thousand leagues high, with four faces of crystal, ruby, gold and lapis lazuli. Ganga falls from the heavens on Meru’s summit, circles the mountain and then divides into four mighty rivers which flow to the four quarters of the earth.” Today we know that the Kailash Manasarovar region indeed gives rise to four great rivers: Brahmaputra, Indus, Sutlej and Karnali.
Lake Manasarovar was believed to have been created by Brahma. The Puranas have it that 12 pre-Vedic rishis, sons of Brahma, performed austerities for 12 years near Kailash and had darshan of Shiva and Parvati. They supplicated Brahma for water for bathing, upon which he created the huge lake. Pilgrims believe that in the dead of night, divine beings descend from the heavens to have a holy dip in the Manasarovar. A single dip washes away the sins of a lifetime and one is born again, free of any wrongdoing.
Mt Kailash stands tall, at 22,027 ft. The four faces of the holy mountain are distinctive. An aerial photograph of Kailash bears an uncanny resemblance to the Shivaling we worship. Deep clefts on either side isolate it from the rest of the Kailash Range, making it one of the few mountains on earth where a parikrama (kora in Tibetan) is possible. It is said that after its parikrama, one is freed from the cycle of birth, death and rebirth. After 21 parikramas of the traditional route, one becomes eligible to undertake the inner parikrama or the middle circuit, which runs high across the four faces of the mountain.
The highest freshwater lake in the world, Gauri Kund, at 18,536 ft, lies just after Dolma La, the highest point in the Kailash Parikrama. This was the spot where Parvati came for her bath when the gods prayed to her for protection. Frozen for over half the year, Gauri Kund’s waters are credited with great powers of fertility for women.
Rakshas Tal is considered inauspicious by Hindus and Buddhists. There are no monasteries around its 115-km perimeter, as opposed to several along the 88-km circumference of Manasarovar. Paradoxically, Rakshas Tal receives the waters flowing down from Kailash, while Manasarovar is fed by the streams coming down Gurla Mandhata. Rakshas Tal is associated with Ravana; the belief is that he was trying to carry off Mt Kailash to Lanka. Perturbed, the gods pleaded to Ganesh. Divine intervention led to Ravana asking Ganesh to hold the mountain while the former relieved himself. This task took much longer than expected, and Rakshas Tal was born.
It is held that earlier Manasarovar and Rakshas Tal were one body of water with an island in the middle. Now they are separated by a narrow isthmus of low hills, with only a thin, mostly dry channel called Ganga Chu connecting them.
For Jains, Kailash is the Ashtapada, where Rishabhanatha, the first Tirthankara, achieved enlightenment. Buddhists believe that the legendary Lord Demchog (complete with trident and damaru) dwells on Kang Rimpoche (Kailash) with his scarlet consort Dorje Phangmo. Milarepa, the Buddhist spiritual leader, went to Kailash in 1093; he is credited with creating the supreme Tibetan mantra ‘Om Mani Padme Hum’. The ancient Tibetan shamanistic faith, Bon-Po, holds the mountain holy and says their gods moved Tise, the ‘nine-storey swastika mountain’ from north-east Tibet to its present location. The Bon-Po do the kora counter-clockwise, all others do the parikrama clockwise. Thus, four religious belief systems — Hinduism, Jainism, Buddhism and Bon-Po — hold the mountain holy.
Indians have been making the holy pilgrimage since time immemorial; both Kailash and Manasarovar find mention in the Skanda Purana, Vishnu Purana, Ramayana and Mahabharata. But till 1800, one of the greatest mysteries for cartographers was “the ancient and powerful belief in Asia that somewhere between India and China, there stood a sacred mountain, an Asian Olympus of cosmic proportions. This mountain was said to be the navel of the earth and the axis of the universe and from its summit flowed a mighty river that fell into a lake, and then divided to form four of the great rivers of Asia. It was the holiest of all mountains, revered by many millions of Hindus, Buddhists and Jains as the home of their gods. In metaphysical form, it was called Meru; in its earthly manifestation it was Kailas, or Kang Rimpoche (Precious Jewel of Snow), an isolated snow-peak on the Tibetan plateau. For more than 2,000 years, it has been the lodestone — the all but unattainable goal — that draws towards itself all the devotional cults that seek the attainment of bliss through self-sacrifice, austerity and penance,” says Charles Allen in A Mountain in Tibet.
The earliest European record dates to 1715, from an Italian Jesuit called Ippolito Desideri, who passed Kailash on the way to Lhasa. John Rennell, the ‘Father of Indian Geography’, in his 1782 map of Hindustan, followed the Hindu belief that the Ganga had its fountainhead beyond the Himalaya at the sacred Manasarovar Lake, that the Ganga flowed south till the “great chain of mount Himmaleh” and forced its way through a trans-Himalayan tunnel. It was only in 1812 when Hyder Jung Hearsey and Dr William Moorcroft crossed over the Niti Pass and surveyed the Manasarovar area that this geographical inaccuracy was corrected. In 1862, to survey Tibet surreptitiously, the Survey of India used the services of the Bhotia Pundits of Johar Valley’s Milam Village; Nain Singh Rawat (code named Chief Pundit or No. 1) and Kishen Singh (Krishna, or AK) being the most famous. Sven Hedin, the Swedish explorer who was responsible for filling in the gaps in the map of Tibet, described the Kailash region as “a bare rocky countryside out of which the summit of a snow-clad mountain rose up like a glittering pyramid of silver”. In 1907, he sounded the deepest part of Manasarovar at 269 ft.
Salim Ali, on an ornithological pilgrimage, crossed the Lipu Lekh Pass on June 8, 1945, walking from Almora, the roadhead then. In his words, “The trail takes a north-easterly direction from Almora and passes through picturesque Himalayan scenery with superb views from various places along the route of Nanda Devi, Nanda Kot and the Panch Chuli peaks.”
The mountains in Tibet are chiefly composed of conglomerates — large quantities of rounded water-worn shingle cemented together with clay through age and pressure. All the way from Taklakot to Manasarovar, the country is flat stony desert. In geological terms, Kailash stands alone, the world’s largest deposit of tertiary conglomerate.
THE YATRA
If you are the type who wants to do a ‘Quick Kailash’ or ‘heli-Kailash’, please do not read what follows. This yatra is not for someone who is too busy for Shiva. You may like to fly to Moscow, thence to Hong Kong, and back to Delhi and lo, the parikrama is done!
One meets a variety of people on the yatra: friendly mandarins in the MEA, warm hosts from KMVN, ITBP personnel who are pillars of strength, children from isolated mountain villages who greeted us with the mantra that every yatri lives by: ‘Om Namah Shivaya’, grim-faced Chinese immigration officials, and Tibetan guides who know a lot of Hindi. But above all, one becomes part of a family that travels together for nearly a month. In our group of 23 yatris, we had pilgrims speaking all four South Indian languages, along with Bengali, Gujarati, Marathi, Punjabi, Bhojpuri and Marwari, besides Hindi. If you haven’t left your ego behind, Kailashpati Mahadev will make sure that this happens during the yatra. High altitudes are difficult for almost everyone. Ensure that you respect the mountains and prepare with patience. Be prepared too to remain away from modern luxuries for the duration of the yatra. You will find few flush toilets in Tibet. This is a tough journey that will demand all your inner reserves. Having said that, I did not encounter a single yatri who complained or appeared defeated or overwhelmed by what many of them were experiencing for the first time in their lives.
Four days before the yatra
We are gathered in Delhi, with all yatris having received telegrams, and the detailed MEA booklet, which reach the yatris about three weeks before they assemble in Delhi. Medical tests are conducted at Batra Hospital. The next day ITBP doctors go over our reports and declare almost all aspirants fit. At least two yatris are doctors, and we are happy. There is a very useful briefing on the entire yatra. We are overjoyed at the love and affection with which some NGOs gift us medical kits and clothing, and provisions for the entire group. Day zero brings a send off from the Chief Minister, Government of Delhi, where all of us get a special rucksack and raincoat, with lots of affection. We are the first group in the silver jubilee year of the yatra. All groups get such send-offs, only the dignitaries change.
Day 1: Delhi to Bhimtal
We journey by AC bus or train to Kathgodam (1,690 ft/ 240 km/ 8 hrs north-east), where we change to smaller buses to negotiate the hill curves. Already, the group is a cohesive whole and volunteers emerge to handle all luggage, take care of weaker yatris, keep everyone in high spirits, or educate the others on the religious aspects of the yatra. The whole group listens to bhajans together; individuals don’t shut themselves off with iPods. We spend the first night in the excellent KMVN Tourist Rest House at Bhimtal (4,500 ft/ 40 km/ 1 hr north of Kathgodam). I start members of our group on muscle exercises for the trail ahead.
Day 2: Bhimtal to Dharchula
A long drive north through the verdant Himalaya and we stop for lunch at the KMVN Tourist Rest House in Chaukori, located on a spur among tea estates. We have a glorious view of Nanda Devi, said to be Parvati to Kailash’s Shiva. At 25,646 ft, Nanda Devi is higher than Mt Kailash (22,027 ft). We travel 3 hrs to Mirthi, where the ITBP Camp Commandant briefs the yatris on the route ahead. We reach Dharchula (2,300 ft/ 313 km/ 14 hrs east-north-east of Bhimtal) on our side of the border. The KMVN Tourist Rest House is comfortable, and we sleep well after the long journey. Dharchula is not very high, and some yatris even feel warm. On the other side of the Kali River, thundering away through the night, lies Nepal’s Dharchula, a district headquarters town. It’s accessed easily by a small bridge. We see a just-married bride from the Indian Dharchula being taken with pomp and ceremony by her groom and his party across to the Nepalese side. Shop for cheap warm clothing there, in case anything has been missed out.
Day 3: Dharchula to Gala
The waterproof packing has been done, weighed, and handed over to the luggage contractor @ 25 kg per yatri. Usually, most yatris carry less items, and the total load this time, even after including common provisions, is well within the limit. After a formal send off that features a beautiful Kumaoni dance, Uttaranchal’s Tourism Minister flags off our bus. We head for the roadhead Mangti (4,325 ft/ 43 km/ 3 hrs north-east), where there is a melee to organise ponies and porters.
The trail north-east to Gala (8,005 ft/ 3 km/ 2-3 hrs), the first camp, is beautiful. There are places en route where trekkers appreciate the value of their hard conditioning back home. Pony riders get over their initial trepidation. Yatris, now coalescing into a collective, sing bhajans and share experiences. Members of the luggage, finance and troubleshooting committees are doing quite well.
Day 4: Gala to Budhi
A long day that begins with a descent of 4,444 steps. To reach Budhi (8,900 ft/ 18 km/ 11 hrs north-east of Mangti), we have both climbed and descended in a single day. We stop for lunch at Lakhanpur, on the banks of the Kali River, our companion for the next six days. The river also forms the border with Nepal. The trail passes through superbly scenic countryside. The trees are changing as the altitude increases. The first snow peaks have appeared. They look divine. The friendly KMVN staff at the huts in Budhi welcome us with a big smile, and great food.
Day 5: Budhi to Gunji
We start on the steepest climb in the yatra, the Chhialekh ki Chadhai (the climb of Chhialekh), a tall hill next to Budhi. Even hardened trekkers would do well to get onto their ponies and simply enjoy the view on this long day. We reach the meadow above Chhialekh in 11/2-2 hrs, having climbed 1,510 ft over the 2-km trail north of Budhi. A banner we see every day on the trail, all the way to the border, adds to our joy. ‘Welcome, Kailash Manasarovar Yatris, from ITBP’. The hot tea and pakoras at the ITBP Command Post are heavenly. Thereafter, it is a flat walk north-east to Garbyang, over meadows which would put a pastoral Swiss countryside to shame. The Annapurna Peak is to the right. Garbyang is the ‘sinking village’, a geologically blighted ground with weak shale moorings; houses that were built high have now slid down to the level of the river. Here, another post of ITBP welcomes us and provides us with an armed escort. We can see the adjoining village of Nepal, said to be under Maoist control. ITBP’s superior firepower adds to our sense of safety.
As we walk along the Kali Valley, we espy Gunji (10,500 ft/ 20 km/ 10 hrs from Budhi). Even though we have to walk down the bridge, cross over into Gunji Village, and then double back quite some distance, as long as we can see it, it doesn’t look too far away. At Gunji, ITBP personnel serve us hot tea and snacks. There is a round of medical check-ups at the ITBP Command Hospital here. ITBP doctors put us at ease, and unless there is serious threat to life, every yatri goes on. We all do. A game of cricket with the ITBP jawans, and rounds of antakshri (yatris vs porters) are huge fun. The two evenings are reserved for bhajans at the ITBP temple here. And the bonus: most yatris have their first hot water bath after starting from Dharchula.
Day 6: At Gunji
We remain at Gunji to acclimatise. I give horse-riding lessons to the entire group here; our oldest yatri confides later that his pony and he got along much better after that. A separate trail from Gunji leads to Chhota Kailash, also called Adi Kailash. Another journey, another time.
Day 7: Gunji to Kalapani
This is perhaps the most beautiful day of the journey. Fully rested, we start for Kalapani (11,811 ft/ 9 km/ 6 hrs east). The level walk is along the Kali River, rich with birch, pine, bhojpatra and juniper trees. Just before Kalapani, hot springs invite the enthusiastic. At Kalapani, a magnificent temple welcomes yatris to the source of the Kali River. Vyas Gufa, high above us, is believed to be the place where Sage Ved Vyas wrote the Mahabharata.
Day 8: Kalapani to Navidhang
At Navidhang (13,080 ft/ 9 km/ 6 hrs north-east of Kalapani) we move above the tree line. The sky is clear and we get an amazing view of the beyond-words Om Parvat, where snow falls in the shape of ‘Om’. There is a review of weather conditions on the morrow, with the ITBP. We sleep early, praying to Kailashpati to bless us with good weather.
Day 9: Navidhang to Taklakot via Lipu Lekh Pass
Crossing the Lipu Lekh Pass (17,828 ft/ 9 km/ 4 hrs north from Navidhang) into Tibet is the toughest part yet for the yatris. This must be done before 9 am for strong winds and inclement weather conditions make the trek too risky after that. We leave Navidhang at 3 am, with a full ITBP escort. We wear all the layers of clothing we possess. We are well-acclimatised by now, so we ascend gradually. Ponies come in most handy. At long last, we clear Lipu at 7 am, India time (9.30 am, Chinese time). CA Sherring writes in Western Tibet and the British Borderland on the view of the Gurla Mandhata Mountain from Lipu Lekh Pass, “...the impression on the beholder is that the scene before him is truly one of nature’s grandest handiworks. There are no trees or verdure to relieve the severity and the almost total absence of animal life adds to the feeling of intense desolation prevailing everywhere.”
A motley crew of Tibetan porters awaits us at the top of the pass. We exchange tashi delegs (hellos) and thu-je-ches (thank yous). Indian porters leave us now and our entire luggage, including the contractor’s supplies, is transferred to the Tibetan porters. Guides from the Tibetan travel agency engaged by KMVN receive us here, and we cross over into Tibet. The farewell to the Indian contingent, especially the ITBP personnel, is emotional. We descend 100-200 ft to escape the strong, icy winds and wait for the immigration formalities to be completed. We have a valid group visa to enter China.
The descent underlines the importance of shoes with a good grip. One physically fit yatri keeps slipping in his sneakers, and needs support from both sides. An excellent bus awaits us. A welcome drink (a cold can of Pepsi, would you believe), and a khatta, a white scarf that honours us, are gratefully received before we sink into our luxurious seats, resting our tired limbs. The day’s trek is over.
We drive 22 km north through moonscape to reach Taklakot (13,123 ft), which is roughly the same altitude as Navidhang, our previous night’s halt. But it appears to be on the plains. Such is the topography of the great Tibetan plateau. Purang Guest House on Main Street is our home. We also have the luxury of a hot shower.
Day 10: At Taklakot
We spend the day in Taklakot while logistics are arranged for the parikramas. We purchase some Chinese currency and fresh vegetables. Do walk to the ends of Main Street: on one side is an excellent (and clean) vegetable market, next to VCD rental shops that have the latest Bollywood hits. We used the Internet cafés and ISD facilities to get in touch with folks back home. There are dry cleaners also. Mobile networks start working in Taklakot, and there is coverage over most of the route to follow.
It’s best to shop for keepsakes and souvenirs at Taklakot, but on the way back after the parikramas. The high street near the guest house looks glitzy, but the best bargains in clothes, toys and Tibetan handicrafts are to be had in the clean Nepali Mandi, a longish walk west on the road by the River Karnali. In Darchen, vendors will find you even before you get off the bus. Bargaining is very much expected everywhere
Day 11: Taklakot to Lake Manasarovar
Brilliantly twinkling stars gaze down upon us as we embark on our journey for the day in an AC bus. It is 6 am. The all-weather road crosses the Gurla Pass (16,125 ft). We look behind to see a glorious skyline of snow peaks. On our right is Gurla Mandhata (25,354 ft), almost close enough to touch. And then, we wait with bated breath. A glimpse of Mt Kailash and a resounding cry of ‘Om Namah Shivay’ exults through the bus. The vehicle goes down to the banks of the Rakshas Tal (14,815 ft/ 70 km/ 4 hrs north of Taklakot) and stops. We disembark, humbled by the wonder of where we are.
We just cannot stop feasting our eyes on the pyramid of snow, rising high above its surroundings, shaped like a Shivaling. Mount Kailash. Everybody is quiet now, as the bus skirts the Rakshas Tal and crosses over to Manasarovar. The scenery is indescribably beautiful. I counted six separate colours in the immense span of the sparkling waters of the holy lake. At Qihu (or Chiu) Gompa, we get down to walk by the shore of Lake Manasarovar (14,862 ft/ 98 km/ 5 hrs north of Taklakot) for the first time. Our feet begin to sink in the swampy bog.
The group is now split into two groups, since only 20-25 pilgrims can be lodged at most places on the parikrama. One has to complete the Kailash Parikrama first, and then do the Manasarovar Parikrama. The holy lake has a motorable road all around it. Hore (about 40 km/ 2 hrs east of Qihu), a camp on the east shore of Manasarovar, is too far away from the water: it’s worth a lunch break at the most. It’s better to cross Hore and go straight to Qugu (85 km/ 4 hrs without factoring in a lunch break), on the south shore, right next to the lake, where the rooms are fairly good.
If you have the time, stop at the Trugo Monastery between Hore and Qugu just to soak in the ambience. Qugu too has a monastery, and a lovely beach, where we wade into the water without any risk.
Day 12: At Qugu, Manasarovar
This is one of the most satisfying days of the yatra. We wake up to see the most wonderful view of Kailash, looming across the shimmering lake. We are well acclimatised as we prepare for a ritual dip in Manasarovar. We do this early, before the winds take over. Remember, faith wins over the cold. This is the best time to gather holy water from the lake to take home as prasad. Immediately after dressing, we head for the havan at a designated platform next to the monastery, at a fair distance from the lake. Given good weather, this is an unforgettable experience. As an ecologically aware person, I can confidently say that these activities do not damage the immense lake or its habitat in any way. Fully satiated spiritually, we now have breakfast and then explore the monastery next door. Later that night, the more enthusiastic among us stir out in the chill, beneath a canopy of brilliant stars, to see what is believed to be the hour of gods and goddesses descending to the holy lake for a bath. I awoke at 3.30 am and went around, but my devotion had not reckoned with the combined effect of biting cold and sleep.
Day 13: At Qugu, Manasarovar
We remain at Qugu and marvel at the changing moods of the holy lake during the day. Those interested bathe at the hot springs nearby (20 yuan).
Day 14: Manasarovar Parikrama — Qugu to Darchen
Later in the day, we transit to Darchen, further north (15,000 ft/ 57 km/3 hrs by bus/ 7 hrs if part trek and partly by bus), the base for the Kailash Parikrama. But first after breakfast at Qugu, some of us walk along the serene, winding shore, by the rhythmic waves of Manasarovar. Other yatris follow in the bus with packed lunch (aloo paranthas). We complete the Mansarovar Parikrama on foot (15 km/ 5 hrs). This is a highly recommended experience. When we tire, we wait for the bus. We then travel (42 km/ 2 hrs) across the Barkha Plain, getting closer to Kailash. The sacred mountain has been watching over us throughout the Manasarovar Parikrama. We had not realised how well-acclimatised we were till we met the groups from Kathmandu at Darchen — many among them seem to be under the weather. From now on, our group and those who have arrived from Kathmandu/ Lhasa, share the same route for the parikrama. We find comfortable rooms at Darchen and we call home to share our joy.
Day 15: Kailash Parikrama — Darchen to Deraphuk
The Kailash Parikrama, literally the high point of the yatra, begins. We take a bus to Yama Dwar (5 km from Darchen), where the snow on Kailash shines in benediction. We walk through Yama Dwar to leave behind the fear of death. The bus takes us a little further, where the trail starts. Many of us hire ponies or yaks from here.
Opt for ponies instead of yaks for the Kailash Parikrama, irrespective of cost. The former are more comfortable and stable beasts. Do not pay the pony/ yak owner 100 per cent advance at Darchen. A maximum of 50 per cent upfront, with the balance payable after returning to Darchen is best. At Deraphuk, a nefarious practice is to claim bad weather at Dolma La, and return the horses or yaks back from Deraphuk instead of going on to complete the parikrama
The trail to Deraphuk (17,000 ft/ 14 km/ 5 hrs) is not very steep. The best view of the north face of Kailash is from here. After reaching Deraphuk, the more adventurous yatris climb up the stream to touch the base of the holy mountain. Be warned, this is a tough climb, so it is important to go early and return safely. The highest camp, Deraphuk, is buffeted by terrible winds.
It’s important to wear everything one has got, especially around the head. Please note that this is the camp at which some yatris may reconsider doing the full parikrama, and return to Darchen after spending the night. This is a perfectly valid alternative.
Day 16: Kailash Parikrama — Deraphuk to Dolma La to Zutulphuk
We wake up early to catch the first rays of the sun set the peak of Mt Kailash on fire. Nothing else is lit except Kailash. We preserve this memory more in our inner eye than in our cameras. This is also the toughest day of our yatra, when we cover 25 km in 15 hrs.
We cross a stream, climb our ponies or yaks, and stay on the trail till we come to Shiv Sthal. Tibetans make offerings, lie down and feign death here, to be reborn. I leave behind a few strands of hair.
We climb up a ridge and behold the highest point in the entire yatra, the Dolma La (18,602 ft), at a distance high above us. A multitude of prayer flags flutter in the cold winds. We wonder how we’ll ever get to the top. We walk to the base of the Dolma La, turn back and have a final darshan of the holy mountain. With Mahadeva on our mind, we ascend the pass slowly, with many stops. The air is rarefied, but even our well-acclimatised body needs all our mental will in order to make the climb. We are not able to use ponies or yaks. We stumble on to the Dolma La. If the weather holds good, yatri groups stop a while at the pass, which is quite wide. Buddhists perform obeisance to the Dolma deity with touching affection. A huge boulder at Dolma La is said to represent Tara Devi. Their combined blessings make the yatra doubly significant. I weep with joy here, partly for the fulfilment of my own yatra, but more because my entire yatri group has made it up to Dolma La without mishap.
The descent is not easy either. Immediately after Dolma La is Gauri Kund, where Parvati comes to bathe. All but the most courageous ask their porters to fetch water from the highest fresh water lake in the world. It is frozen when we visit. The taxing descent thereafter is on rough trails over scree and boulders. There are no horses or yaks to help. But in the exhilaration of having crossed the Dolma, most yatris traipse along. We clamber down to a valley, which is also the origin of the great Tsang Po or Brahmaputra. Two teashops (dhabas) serve us the best noodles and tea we have ever had. We hungrily get our body fluids back. Some yatris rest awhile before starting the 10-km trek along the river to Zutulphuk/ Zongzerbu (15,715 ft). Using a mount from here is advisable. If the group plans this day’s journey carefully, and is also lucky weather-wise, the Dolma La crossing is done before 11 am, the teashops are left behind by 3 pm, and Zutulphuk is reached before sunset. This is the longest day and hardest trek in the entire yatra.
Day 17: Zutulphuk to Darchen
This is almost like a holiday. We know that Darchen is just 4 hrs away, and the rest of the trail is over level ground. We take it easy in the morning. My best memory of this day is that of an excellent flute rendering of the Hamsadhwani Raga by a gentleman from Bangalore, while waiting for breakfast. At the conclusion of our parikrama, we greet Darchen like a long lost home, and tumble into our rooms and beds. We phone our dear ones again, and share our good fortune at having completed the parikrama.
Day 18: At Darchen
Some yatris use this extra day to return to Mt Kailash for a view of the striations on the south side of the holy mountain, which are particularly sacred for the Jains. This is a day-trip in which you drive for about an hour on a road which goes right above Darchen, climbing zig-zag to a point beyond which you walk for about 3 hrs one-way. From here, the striations on the south side of Mt Kailash look close enough to touch.
Day 19: Darchen to Taklakot
Our return journey commences. We spend the night at Taklakot.
Day 20: Taklakot-Khojarnath-Taklakot
We make a day-trip to the monastery at Khojarnath (11,780 ft/ 25 km/ 1 hr). The beautiful idols here are marketed to Hindu pilgrims as those of Ram, Sita and Lakshman (and that will be 30 yuan please). But as Swami Pranavananda has confirmed, they are three Bodhisattvas. We return to Taklakot by lunch.
Day 21: Taklakot to Kalapani
The return over Lipu Lekh Pass seems easier this time. It is also an emotional moment. The next batch of yatris waits nervously to exchange places with us. Cries of ‘Om Namah Shivay’ interspersed with ‘Bharat Mata ki Jai’ rend the air as our ITBP friends and Indian porters, familiar faces all, greet us. We have a quick lunch in Navidhang and head for Kalapani, where ITBP treats us to a great dinner.
Day 22: Kalapani to Gunji
It’s breathtakingly scenic. We decide to take it easy and start late, at 9 am. But everyone wakes up at 5 am and we sing bhajans in our cottages till 8 am. We amble along to, and spend the night in, Gunji. Another great lunch hosted by the ITBP.
Day 23: Gunji to Budhi
We are back in Budhi. En route, we come face to face with the next batch of yatris and they are quite nonplussed by our confidence. For many of us, what seemed like an insurmountable obstacle and a very arduous journey now appears pretty easy in retrospect.
Day 24: Budhi to Dharchula
On the final day of our trail, we are both happy and sad. We now travel in comfortable buses but the high of the yatra is behind us. In the space of a few days, our lives have been transformed by a journey few Indians experience. Dharchula, where we stay for the night, looks like a metropolis.
Day 25: Dharchula to Jageshwar
We make a very worthwhile day-trip to Pataal Bhuvaneshwar (4,430 ft/ 160 km/ 8 hrs west). This is a huge underground cave full of stalactites and stalagmites, imbued with religious significance. We then travel through pine forests to Jageshwar (6,135 ft/ 103 km/ 4 hrs south-west from Pataal Bhuvaneshwar). Jageshwar is home to a spectacular group of temples. The KMVN Tourist Rest House here is really good.
Day 26: Jageshwar to Delhi
We take an AC bus back to Delhi, 467 km away, after switching buses at Kathgodam. Happily tired, most of us sleep. And wake up to the traffic of Delhi. We share the joy of completing the most arduous pilgrimage in the world. The worries of the journey are long forgotten. Every single yatri said the yatra was the fulfilment of their innermost desire. Without a doubt, it is a life-defining journey that brings the pilgrim much closer to Shiva himself. The most popular topic in our group, in regular touch even now, is ‘when can we go on the yatra again?’ Contact the writer at spathak@nic.in
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AboutKailash Mansarover YatraMapItinearyAppeal
About Kailash Mansarover
The Almighty - Holy Kailash
"All that is beautiful is sacred"
865 Kms from Delhi, stand Mount Kailas and Lake Mansarovar constituting one of the grandest of the Himalayan beauty spots. The perpetual snowclad peak of holy Kailas of hoary antiquity and celebrity, the spotless design of nature's art, of most bewitching and overpowering beauty, has a vibration of the supreme order from the spiritual point of view. It seems to stand as an immediate revelation of the Almighty in concrete form, which makes man bend his knees and lower his head in reverence. Its gorgeous silvery summit, resplendent with the luster of spiritual aura,pierces into a heavenly height of 6690 meters (22028 feet) above the level of the sea.
The Holy Mansarovar Lake
The PARIKRAMA or circumambulation of the Kailas Parvat is about 54 kms. Mount Kailas is revered in Sanskrit literature as the abode of the all-blissful Lord Shiva and his divine spouse Parvati, the all-enchanting Nature (Prakriti) which from 32 kms. off is overlooking the Holy Mansarovar and the Rakshas TaI, in the south. The holy Mansarovar or manasa-sarovara is the holiest, the most fascinating, the most inspiring, the most famous of all the lakes in the world and the most ancient that civilization knows. It is a famous lake in the Hindu mythology. The lake is majestically calm and dignified like a huge bluish green emerald or a pure turquoise set between the two mighty and equally majestic silver mountains, the Kailas on the north and the Gurla Mandhata on the south and between the sister lake Rakshas Tal or Ravan Harda on the west and some hills on the east.
The OM parvat
Stretching majestically over an extensive cradle of the Tibetan plateau and hanging at a heavenly height of 4550 mts (14950 feet). above the sea-level, the vast expanse of the lake with a circumference of about 88 Kms. and a depth of nearly 90 mtrs covers an area of about 320 sq. kms. By far the most magnificent and thrilling of one's experience would be in winter when the whole lake freezes hard, and again in spring when the ice breaks and melts to clear blue waters. It is only the inspired poet or the divine artist with his magic colours that can, for instance, describe and represent adequately the beauty and grandeur of sunrise and sunset on the lake. The water of Mansarovar is as sweet as that of any river or of any glacial lake. The holy manas provides fine caves, camping ground and good sites to pilgrims. At certain places the site is rocky or sandy. On full moon nights, with the full moon overhead, the scene is simply indescribable.
At sunset the whole of the Kailas range on the north becomes a fiery region all of a sudden, throwing an observer into a trance, and by the time he returns to consciousness he sees only the Silvery Peak in front.
The weather is always uncertain. One moment you have scorching Sun, the next moment it begins to hail and snow and shortly after having a nap and coming out of your camp, you will see a clear blue sky and bright Sun above and a bed of pearl-like hail and white snow on the ground.
Kalidas Saying
In the northern part there is a mighty mountain by the name Himalaya, the abode of perpetual snow, fittingly called the lord of mountains, animated by Divinity as its soul and internal spirit (or in other words, Divinity incarnate). Spanning the wide land from the eastern to the western sea, be stands as it were like the measuring rod of earth.
At the direction of the king Prithu the self same mountain was used as a calf by all other mountains. While the Mount Neru (KAILAS) stood as an expert milker of cows and milched the Mother Earth (as if from a cow) the milk of shining gems and medicinal herbs of wonderful virtues and supreme efficacy (in order to adorn the Himalayas).
-Kalidas's Kumarasambnavam
Kailash Mansarover Yatra
The world-famous and holy Mt. Kailash & Manas Lake have been, the source of inspiration for many religions and beliefs. Despite many difficulties and long distances, people are keen to go there at least once in their lives. Continued from centuries, this pilgrimage had been stopped from 1959 to 1980, and when it restarted in 1981 it was welcomed everywhere. Hundreds of Indians thus got the opportunity to go through this region. Situated on the other side of Himalayas of Uttarakhand, Kailash & Mansarovar are the most pious and most beautiful shrines.
Also, from religious point of view, these are highly regarded. Darshan and 'parikrama' of Kailash and Mansarovar is considered as uncommonly pious by the believers of four religions Bonpa, Hindu, Buddhist and Jain.
Bonpa, the ancient Tibetans, see a nine story 'swastik' in it and consider it an abode of Damchauk and Dorge Phangmo. Hindus worship it as the abode of Shiva and Parvati. Buddhists believe it to be the home of Buddha and Manipadam and Jains worship it as the place of "nirwan of First Tirthankar".
Near Mansarovar there is a beautiful lake called Rakash Tal - or Ravehahalad. In the north of these two lakes is Mt. Kailash and its series (22028 ft./6675 mts.) in the south Mount Gurala is situated. From this region four big rivers of north India originate' Karnalies, Satluj, Brahamputra and Sindh. 865 kms from Delhi, Mt. . Kailash and Mansarovar in Tibet, are always very near to the hearts of Indians. Due to Mansarovar, Uttarakhand is also termed as Manas-Khand.
It, is believed that Mansarovar is originated from the forehead of Brahma and was discovered by the king Gurlamandhata, after whom the highest Mt. Gurula (Mamonani) is named. Thus the unique mountain and lake are attached to our history, culture and mythology. In the parikrama of Kailash (Kongrigpoke) one has to walk 55 kms. and its highest point is Dolmapass at 19000 ft. Mansarovar is situated at the height of 14930 ft./4530 mt. with a circumference of 90 kin., depth of 90 mt. and total area of about 320 sq. km. Mansarovar is attached to Rakashtal with a natural canal at a height of 14900 ft./4515mt. Circumference of Rakashtal is 122 kms. River Satluj originates from the north west corner of Rakashtal.
In winter all mountains and river lakes are frozen and covered with snow, so the time of yatra is from May to September. Indian pilgrims visit from June to September in 16 batches. (30-40 in every batch). Foreign Ministry of Indian Govt. advertises this pilgrimage. Selected people go through medical tests and other formalities before they do yatra in their batches. The management of this yatra is done by Kumaon Mandal Vikas Nigam Ltd. in Indian region and Tibetan tourism agency in Tibet respectively.
Adi Kailash Map
"Nature in her wildest and most rugged forms bears witness to the correctness of the belief that here is the home of ‘the great god’ ....All the aids to worship in the shape of striking scenery, temples, mystic and grogeous ceremonial and skilled celebrants are present, and he must indeed be dull who returns froms his pilgrim unsatisfied”.
(Edwin T. Atkinson )
Suggested Itineary
The Kailash Mansarovar Yatra takes normally 28 days. Of these 28 days, 11 days yatra is in Chinese side and rest days of the yatra is in Chinese side. The trekking starts on 4th day on the Indian side. The Kumaon Mandal Vikas Nigam Limited makes arrangements to provide accomodation, transportation and food on the Indian side of the Yatra. Where as Chinese authorities makes arrangemet for accomodation, logistics and other arrangements on the Chinese side.
The daywise schedule of yatra is given below:-
First Day - The pilgrims cover 320 Km from Delhi to Kathgodam via Moradabad, Rampur, Haldwani. They cross the rivers Yamuna, Ganga and Ramganga W. rivers on the way. Before starting the journey, pilgrims are briefed by the Under Secretary, Ministery of External Affairs, about the Yatra and their medical check-up is done at Indo-Tibetian Border Police Centre.
Second Day - After having Breakfast at Kathgodam, the journey to Bageshwar starts. At lunch, bus reaches to Almora and lunch is served in the KMVN (Kumaon Mandal Vikas Nigam) guest house. Then there is drive uphill to Bageshwar which lies on the confluence of Gomti and Saryu.
Third Day - Before breakfast at Bageshwar, the Baijnath temple may be visited. From here the pilgrim reach Chaukori via Kanda - Vijaypur - Kotmunya. Everyone will be pleased by the impressive view of the mighty Himalaya form the tea estate of Chaukori. Then there is a drive downhill to Thal, uphill to Didihat where lunch is served, then downhill again to Ogla - Jauljibi and finally along the Gori river till they reach Dharchula, crossing the Gomti, Saryu, Ramganga E. and Gori on the way. One can now see the mountains of Nepal. The distance covered is 160 Km.
Fourth Day - 19 Km from Dharchula the Dhauli E. meets the Kali at Tawaghat. One can plan to reach out and touch the Chhiplakot peaks, lakes and glaciers via village Khela in a future trip. The pilgrims cross the bridge over the roaring Dhauli and see the confluence of the Kali and Dhauli, and then drive on to Mangti. If one is lucky one might find oneself in this region during the Kandali festival which is held once in twelve years. Travel along the Kali river through dense forest to climb up to the village of Gala (2440m). Here are KMVN's cottages. There is a PWD dak bungalow at Jipti (2378m) 2 Km further.
Fifth Day - Although Gala to Buddhi (2740 m) via Malpa (2018m) is 20 Km. To reach Malpa one has to climb down 4444 steps to reach the river Kali. This place is Lakhanpur. To the right of the Kali is the Chhata fall. On the left is also a fall in Nepal. Next is the beautiful Najang fall. The Kali seems almost like a violent storm in this region. Budi (2740m) is at a distance of 9 Km from Malpa and the group rests at Lamre before reaching Budi. There are numerous springs and waterfalls on either side of the river; also can seen the Api - Nampa range of Nepal.
Sixth Day - Gunji (3500m) is 17 Km from Budi. On reaching Chhialekh the group enters the region of Byans. The pasture of Chhialekh is strewn with grasses and flowers. Then comes Garbhiang village (3225m), deserted because of geopolitical and geological reasons. Here the Kali meets the Tinkar coming from Nepal. The Kali is no longer intimidating and becomes almost silent by the time Gunji (3500m) comes. The trek from Budhi to Gunji via Chhialekh and Garbhiang is 20-22 km long and most tiring of all. Buddhi to Chhialekh is a steep climb. On the way Api mountain range on the Nepal side is seen.
Seventh Day - One moves along the relatively quieter Kali to walk 10 Km to reach Kalapani (3600m). There are pine, bhojpatra and juniper forests in this region. Although the river has been coming all the way from Lipulekh pass, the small pool formed under a huge rock is considered to be the source of the Kali. There are snow - clad mountains all around and Vyas's cave is to be found on the mountain in front of Kalapani. It was because of the visit of Rishi Vyas that the region is known as Byans. There is also a hot water spring at Kalapani.
Eight Day - The group covers the 9 Km from Kalapani to Navidhang (3987m) surrounded by innumerable wild flowers. This is the region of Musk deer and Monal and the highest stage of Himalayan wilderness. The 'Om Parvat' smiles in front of the pilgrim.
Ninth Day - After walking 8 Km from Navidhang to the Lipulekh pass (5334m), the pilgrims enter Tibet, where the Tibetan/Chinese autorities welcome them. They walk down to Chang Lobochahela and from here by truck and bus they reach the old trading town of Taklakot (Purang), which is situated on the banks of the Karnali river.
Tenth and Eleventh Day - The pilgrims staying at Purang Guest House (4267m) can walk to town, Shimling monastery, Nepali market and Karnali river. 3-4 Km away is the damaged memorial of the Dogra General Jorawar Singh. The formalities of emigration and payment to the Chinese authorities are completed here. Yaks for the Kailash Parikarama and ponies for thr Manas Parkaramas are to be requisitioned here only.
Twelfth Day - The pilgrim group is divide into two subgroups, one for Kailas and another for Manas parikrama. The bus starts from Purang around midninght. Before sunrise the bus crosses the Gurla Pass (4910m). Then comes Rakastal (Long Tso, 4515m) on the left western slopes of Gurla Mountain (Memo Nani, 7683m) on the right and Mt. Kailas (Kang Rinpoche, 6675m) in front. Next is the first glimpse of Mansarovar (Tso Mapam, 4530m) at Zaidi. After crossing Parkha plains the bus reaches Tarchen, the base camp fro Kailas parikrama. Group 'A' stays at Tarchen and 'B' is taken to Hore by Bus.
Thirteenth Day - Group 'A' walks 20 Km along the Lha Chhu, constantly looking at Mt. Kailas and its changing faces. Before sunset one should reach Dirapuk Gompa (4909m) and enjoy the northern face of Kailas at sunset. Group 'B' walks along the southeastern shore of Manas. After crossing Samo and Tag rivers and visiting Seralung and Yerngo Gompa for night stay after walking or riding for 30 Km. Here in front of the pilgrim is the Manas and elevated Kailas and behind are the grand peaks of Gurla Mandhata.
Fourteenth Day - This is a slightly difficult day for group 'A'. Along Dolma La chhu the group reaches the Dolma pass (5636m), where the huge stone memorial of goddess Dolma (Tara Devi) is located. After resting and praying pilgrims walk down to Gaurikund (Tukji Chenpo Tso) and reach Zutulpuk Gompa along Lham Chu. Group 'B' walks for 40 Km along the south - western shore of Manas - the region is full of birds and flowers. Before the completion of parikrama of Manas at Zaidi, one can also visit Gossul Gompa.
Fifteenth Day - Group 'A' completes Kailas parikrama on this day by noon. Rest of the day can be used for visiting Gyengtak Gompa and Astpad, the southern face of Kailas from the ridge (6675m) above Gyengtak Gompa. This is the rest day for group 'B' but Chiu Gompa and Ganga Chnu, the natural channel which connects Manas with Rakastal, may be visited by walking 8*2 = 16 Km. From this point, grand view of Manas, Rakas, Kailas and Gurla can be seen.
Sixteenth to Twentieth Day - Group 'B' comes to Tarchen for Kailas Parikrama and group 'A' to hore for Manas parikrama. Form the 18th to the 20th days, both groups completes their respective parikramas. Form the 21st day, 'B' group comes to a waiting 'A' group of Zaidi. After prayers, bath and yajnya the pilgrims comes back to Purang enjoying the grand views of Kailas and Rakastal on the way.
Twenty first Day - Before lunch the pilgrim visit the Khojarnath Gompa, 25 Km away from Purang and situated at the bank of Karnali. In the evening, Purang market may be visited. It is now time for purchasing things from the market and government departmental stores. The pilgrims can visit Taklasar or Simling Gompa also.
Twenty Second to Twenty Eight - Day Back to Lipulekh (5122m) and finally down to Kalapani on 22nd day. 23rd Gunji, 24th Budi, 25th Gala, 26th Dharchula, 27th Bageshwar by bus. On the Twenty eight day the group reaches to N.Delhi - the National capital welcomes you.
While trekking, walk towards the hill, not to the drop-side. Don't withdraw towards drop-side to give way to any person or horse/pony.
The yatra time is from morning to noon. So you are advised to start early and reach next camp by noon. Wet clothes, due to rain or sweat, should be changed and make your arrangements for next day's yatra.
The arrangements for horses and porters are to be done in the very beginning at Tawaghat. It is not possible to get them in the middle of yatra.
Trek according to the route. Don't experiment with shortcuts or untrodden ways.
During your trek, be cautious, yet confident. Take special care of difficult terrain and watch out for landslides, falling rocks/ boulders, cloudbursts, the Kali River flowing alongside. You should trek as a team, taking care of your other team-members and warning each other of potential hazards.
Use only water of safe springs for drinking. Fill your water bottles from camp. On the wayside, teashops give relief.
During the selection itself Yatris are advised to procure good quality trekking shoes/ walking-stick, raincoats, Polythene and Rucksacks to carry their belongings, goggles, woolens mufflers, hats, jackets/wind-cheaters, couple of pairs of socks, cameras, transistor radios and general medicines. Notebooks and pens can also prove handy.
The weight of your luggage should be upto 25 kg only. Extra weight will be charged.
From Delhi to Lipulekh and back from Lipulekh to Delhi there are good arrangements by KMSV.N, but K.M.V.N. or Uttranchal Tourism is not responsible for any accident. If a yatri doesn't attend after selection, money will be not refunded.
The lodging facilities on the way are in snow-huts, tin-sheds or tents in some places. Warm beddings are adequately provided. All these facilities are arranged in Tibet also. The yatries have to cock their own food for 6 days while undertaking the 'parikrama'.
Onion-less food rice, dal, chapatis, vegetables, pickle, puri, paratha, pakori, vegetable soup, sweets, rasna, tea, Bournvita, and local green vegetables are available. The food required for the duration of the parikrama is advised to be purchased from Delhi or any major town enroute. In Tibet, stoves and utensils are provided.
In case of illness, one may have to stop the yatra midway and return, but money is not refunded. In emergencies, a helicopter can also be arranged, on payment and depending on availability.
Rucksack, water bottle, jacket or sleeping bags can be hired from KMVN.
Photography is not prohibited in India and Tibet so a sufficient stock of reels is advisable. Exposed films can be deposited at Kalapani or at Lipulekh.
For any information or suggestions please write to
General Manager (Tourism)
K.M.V.N. Ltd
Oak Park House
Nainital - 263001
Ph - 05942-236356
Fax - 05942-236897
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