Mount Kailash (Gang Rinpoche)

Mount Kailash, known in Tibetan as Gang Rinpoche, is a renowned sacred mountain in Tibet. In Tibetan, its name means “Precious Snow Mountain,” “King of Snow Mountains,” or “Mountain of Deities.” In Sanskrit, it is referred to as the “Abode of Shiva”—the heavenly dwelling of the Hindu god Shiva.

Situated in Baga Township, north of Pulan County, the mountain lies at the border of China, India, and Nepal. It is Asia’s most legendary sacred mountain. Other names include “Kang Rinpoche,” “Kangrinboqê,” and “Gangrenboqi.” The peak rises to an elevation of 6,714 meters (22,028 feet).

The mountain resembles a towering olive extending into the sky. Its pyramid-shaped summit (locally described as a “stone mill handle”) is capped with snow year-round. Majestic and awe-inspiring, its southern face features a dramatic vertical ice chute and a horizontal rock layer that forms a swastika symbol, an auspicious Buddhist emblem. Due to its steep and sacred nature, it remains an unclimbed virgin peak.

To the east of Mount Kailash lies Mount Tsegu, believed to bear the footprints of Buddha Shakyamuni. To the west is Tara’s Mountain, to the south is the Mountain of the Wisdom Goddess, and to the north is the Mountain of the Dharma Protector. Uniquely, snow remains on the sun-facing side of Mount Kailash year-round, while the shadow side has no snow—an inversion of natural patterns, enhancing its mysterious aura.

The Source of Four Sacred Rivers

Another interpretation of Mount Kailash is “Source of All Waters.” It is the source of four major rivers: the Yarlung Tsangpo (Brahmaputra), Indus, Sutlej, and Ghaghara (a tributary of the Ganges). From its four slopes flow:

• Lion Spring River (Senge Khabab) from the north—source of the Indus River
• Horse Spring River (Tamu Chu) from the east—source of the Yarlung Tsangpo
• Elephant Spring River (Langchen Khabab) from the south—another source of the Indus
• Peacock River (Mapcha Tsangpo) from the southwest—source of the Ganges

The term “Khabab” in Tibetan literally means “falling from the mouth,” referring to the mythological origins of the rivers: the lion, horse, elephant, and peacock.

The Mount Kailash region features Eocene strata of weak tectonic deformation, rare in Tibet. Its striking landforms include towering rock spires and fortress-like ridges, forming a unique and spectacular geological landscape.

Religious Significance

Mount Kailash has deep ties with Tibetan Buddhism. In the 8th century, the great Indian Buddhist master Shantarakshita practiced here. Dharmarāja from India recovered from illness after meditating at the mountain. The tantric master Padmasambhava is also said to have cultivated here.

The revered teacher Atisha (Dipamkara Shrijnana) and the 4th Panchen Lama, Lobsang Chökyi Gyaltsen (1567–1662), reportedly witnessed miraculous signs on the mountain. Atisha could tell the time by the sound of a drumbeat from the arhats on the summit, while the Panchen Lama heard sacred wooden clappers echoing from the mountain.

One of the most famous legends involves a spiritual duel between the yogi Milarepa and the Bon master Naro Bönchung, which has become widely known throughout Tibet. Milarepa’s disciple Tsangpa Gyare Yeshe Dorje (1161–1211) established the tradition of circumambulating Mount Kailash. His student Gotsangpa (1189–1258) formalized the Mount Kailash pilgrimage route. By the time of Dharma Gyaltsen, a Vajrayana adept, thousands of practitioners had gathered here, building many temples and leaving behind rich religious relics and devotional songs.

Sacred Legends

Mount Kailash is rich in myth and legend. Long ago, a devout Buddhist made a difficult pilgrimage to the Gangdise Mountains. There, he saw a snow peak shaped like a breast, gleaming white like milk, rising into the clouds like a celestial paradise. The mountain radiated brilliant light, and the surrounding landscape shone like jewels.

He cried out spontaneously: “Gang Rinpoche!” (Precious Snow Mountain).

Later, the dragon king of the sacred lake tried to take the mountain to serve as a talisman. An Indian deity also wanted it as a national treasure. As they argued, Buddha Shakyamuni appeared and said:
“Why quarrel? A sacred mountain belongs where it is.”
He then stomped his foot, anchoring the mountain permanently to its place.

The Magical Duel Between Milarepa and Naro Bönchung at Mount Kailash

The legend of the great Kagyu master Milarepa engaging in a magical duel with Naro Bönchung, a prominent Bon practitioner, adds a mystical aura to the sacred Mount Kailash (Gang Rinpoche).

According to legend, Milarepa, born in Western Tibet, journeyed to Lhoka in southern Tibet to study with the great master Marpa the Translator. After attaining enlightenment, he retreated to a cave at Mount Kailash to meditate in solitude.

One day, a confident Bonpo youth named Naro Bönchung (na-ro-bon-chung), known for his powerful magical abilities, came to challenge Milarepa. He sought to become the spiritual master of Mount Kailash. The two agreed to a magical contest: on an auspicious date—the 15th day of the month—they would race to the summit. Whoever reached the peak first would be declared the mountain’s true master.

On the morning of the 15th, Naro Bönchung set off energetically, shaking his hand cymbals and with a ritual drum strapped to his waist. Meanwhile, Milarepa remained calmly in his cave, teaching the Dharma to his disciples. By late morning, seeing Naro Bönchung furiously ascending the mountain, Milarepa remarked, “This man is without true power.”

Only after some time did Milarepa rise, gently flapping his monastic robe, and flew effortlessly to the summit. He sat in deep meditation at the gate of the mountain, chanting prayers.

Eventually, Naro Bönchung reached the summit, breathless, only to see Milarepa already seated in peaceful meditation. Overwhelmed with shame, his legs gave way and he tumbled down the mountainside, cymbals and all. To this day, a deep scar running from the summit to the base of the mountain is said to mark his fall.

From that moment on, Naro Bönchung became Milarepa’s disciple. He requested a place to practice, and Milarepa granted him a sacred site—the Mount Bonri (Bonri Ri), located to the southeast of Mount Kailash—which remains a Bon pilgrimage site to this day.

Legacy of the Duel: The Horse-Year Pilgrimage

The legend of this duel imbued Mount Kailash with the spiritual power of the Buddha and further strengthened devotees’ veneration of the mountain. Because the event took place during a Horse Year in the Tibetan calendar, a great pilgrimage festival known as the “Horse-Year Kailash Kora” began, held once every 12 years, and continues to this day.

During the Horse Year, pilgrims from all over Tibet and beyond gather in massive numbers to circumambulate Mount Kailash. Though different traditions walk in opposite directions (clockwise for Buddhists, counterclockwise for Bonpos), all agree that during a Horse Year, all the world’s deities are believed to gather at Mount Kailash, making it the holiest time to make the pilgrimage.

• 1 kora (circumambulation) = cleansing all sins of one lifetime
• 13 koras = eligibility for the inner kora; liberation from hell for 500 lifetimes
• 108 koras = complete purification of past and future karma, leading to immediate enlightenment

It is said that the Buddha Shakyamuni was born in a Horse Year. Thus, doing one kora in such a year is equivalent to thirteen in other years—more effective and more meritorious. For many, Mount Kailash represents the ultimate spiritual summit, the pinnacle of faith, devotion, and liberation.

The Flag-Raising Ceremony (Changing the Prayer Flags)

Each year, Mount Kailash hosts a prayer flag-raising ceremony, known in Tibetan as “Gushang Xue” (erecting the prayer flag pole), held at Serqün (Serqun) on the western slope of the mountain on the 15th day of the 4th Tibetan month.

Legend says that long ago, King Ganden Tsering of the Ali region began this tradition at Serqün. There’s also a story of a merchant named Norbu Sangpo, who once carried a load of gold on pilgrimage to Kailash. By the time he arrived, he had spent all his money—even lacking enough to pay his mule driver. To honor his devotion, people named the site “Serqün” (from ser meaning “gold,” and qün meaning “used up”) and began holding the prayer flag ceremony there.

The Ritual:

• On the 14th, at midday, people lower the prayer flag pole (24 meters tall, 30 cm in diameter) known as the Ganden Wind Horse Flag Pole (Darchen in Tibetan).
• They attach fresh prayer flags and khatas (ceremonial scarves).
• Between 4:00–5:00 PM, they raise the pole halfway.
• On the 15th, it is raised fully.

Pilgrims and tourists from India, Nepal, Bhutan, Sikkim, Pakistan, the U.S., the U.K., Switzerland, Austria, Italy, and other countries—as well as from Yunnan, Sichuan, Gansu, Qinghai, and Tibet—gather to offer khatas, burn incense (sang), toss wind horse papers (lungta), chant, prostrate, and circle the flag pole. From this day on, they begin their arduous but joyous circumambulation of Mount Kailash.

The Pilgrimage Route Around Mount Kailash

The pilgrimage (kora) around Mount Kailash begins in Darchen, which today also serves as a major hub for livestock products. Departing from Darchen, pilgrims pass a chorten (stupa) believed to be the gateway to the sacred mountain, and soon arrive at Lha Rong Valley and “Chaktsé Gang” (Prostration Platform). The mountain to the east is said to symbolize the palace of the wealth deity. After a brief pause here, the route continues westward, passing Naro Bönchung’s meditation cave, and nearby, Milarepa’s footprint on a rock wall. Ahead, there are naturally manifested images of the Sixteen Arhats on the rock face.

Crossing the Lha Chu River, one reaches a black cliff symbolizing the wealth deity. The mountain peak is said to represent Avalokiteshvara’s palace, the mountain to the right is King Trisong Detsen’s palace, and the slopes house Milarepa’s cave and hermitages used by prominent Kagyu lineage masters. Continuing westward, the pilgrim arrives at the first monastery along the circuit: Chuku Monastery (Nyenri Gompa).

Chuku Monastery’s rock wall bears the imprints of Naropa’s conch shell and copper pot flying into the sky. Nearby lies Jetsün Spring, considered highly sacred.

Continuing west leads to the Three Peaks of Longevity—representing Tara, Amitabha, and Vigura (a longevity deity). Surrounding these are seven peaks, which some traditions say are the palaces of the 75 wrathful deities, others say they are the palaces of 80 Indian yogis, or the seven brothers of King Gesar. Proceeding further, one crosses Gongbo Bengdoma Mountain, arriving at the second monastery of the pilgrimage route—Dirapuk Monastery.

Across from Dirapuk are three peaks symbolizing Avalokiteshvara, Manjushri, and Vajrapani.

The Sacred Pass: Drolma La

Departing from Dirapuk, the trail becomes increasingly steep. Along the way, one can see Milarepa’s footprints, the “Serwa Tsei” cemetery, footprints of Drigung master Jawanorwa, and the hand-washing basin of General Xianba, a warrior under King Gesar. After a strenuous climb, pilgrims reach the highest point of the outer kora: Drolma La Pass (6138 m / 20,141 ft), covered in colorful prayer flags.

Here lie the footprints of the Bhutanese master Khangkar Yönten Zangpo. To the west are peaks symbolizing the palace of Prince Norsang and the celestial maiden Yidrol, a stupa, and the peaks of Mahakala and the goddess Nyenchen Tanglha. To the south are the footprints of a Bonpo lama named Sopa and a sacred bathing lake for dakinis—Töji Lake (“Compassion Lake”). It is believed that bathing in this lake cleanses one’s sins and impurities.

The Southeastern Descent

Continuing southeast, the path descends into a valley east of the holy mountain, arriving at the third monastery on the route: Zutrul Phuk Monastery (meaning “Miracle Cave”). It is said this was built to commemorate the duel between Milarepa and Naro Bönchung. Below the monastery is a rock with the footprint of the Buddha, marking the “Unshakable Nail of Mount Gangdise’s Southeast Corner.”

Further downhill lies Maithang, where Sakya lineage founder’s footprints can be found, and the split rocks cut by the demon-slaying minister Bi Zhang, known as “Pabung Gepo.” Continuing down through Kadro Chöre (meaning “Dakini Stage”), Dachung, and Zonglong, the route completes the loop back at Darchen.

The Inner Kora and Sacred Sites

The inner kora also begins at Darchen. Heading north, the first monastery is Jangtsa Monastery, which houses many cultural relics and is called “Ali Zhuangyan” (Ali the Sublime). To the east of the monastery lies Milu Dêng (“Jeweled Mirror Summit”), where the Drigung master Zhudo Nabu practiced, leaving behind footprints and caves.

Higher up is Sanggyé Huché (“Buddha’s Seat”), said to be where Shakyamuni Buddha taught Dharma to the Naga King. Westward lies Selong Monastery, rebuilt in 1986 by Drigung master Bujung.

The Sacred Clusters and Mystic Lakes

Moving forward, one encounters Jietuo Mountain, home to 17 stupas representing 17 Drigung lineage holders, such as Jigten Sumgön, Linchokje, and Rinchen Gyaltsen. In front of these stupas is “Naidan Yelachung Palace” (Rinchen Bengba Mountain), while the right side hosts “Dayo”, the gathering place of Mahakala deities, and below lies the Amrita Lake Gabala, also known as the “Sister Lakes”: Retta Lake, whose water is purple, and Duize Lake, whose water is white. These are said to be bathing lakes of dakinis, where pilgrims collect sacred herbs and blessed waters.

Sacred Symbols of King Gesar and Lord Shiva

To the south of the sacred mountain flows a small stream, believed to be the place where Queen Drölma, consort of King Gesar, washed her hair. To the west is a saddle-shaped mountain, believed to be King Gesar’s horse saddle. Pregnant women who climb to the saddle and sit there are said to give birth to girls if they descend to the right, and to boys if they descend to the left—a custom reputed to be especially effective.

Midway up Mount Kailash is a huge light-red rock, with tooth-shaped edges like a gear, forming a groove between the rock and snowy peak that clearly separates the two. Legend has it that Lord Shiva, the Hindu deity who wore a snake around his neck, removed it out of love for the goddess Parvati (Doma)—who feared snakes—and placed it on this very rock, leaving behind the eternal groove that marks the mountain to this day.

Milarepa – Tibet’s Legendary Yogi and Poet-Saint

Milarepa (Tibetan: Mi-la-ras-pa, 1040–1123), also known as “Milarepa the Joyful Hearer” (meaning of his full name Milarepa Töpa Ga), was the second patriarch of the Kagyu school of Tibetan Buddhism. Born in Gungthang, western Tibet, he was the son of Mila Shergyal and Nyangtsa Kargyen.

Milarepa is regarded as the principal disciple of Marpa the Translator (1012–1097), and is celebrated for his ascetic practices, solitary meditation in remote mountains, and transmission of profound teachings to his disciples.

Rather than traditional teachings, Milarepa expressed Dharma through spontaneous spiritual songs, later compiled into the famous Hundred Thousand Songs of Milarepa. His vivid use of metaphor, exaggeration, and nature imagery deeply influenced Tibetan poetry and earned him the title of Tibet’s first great spiritual poet and landscape lyricist. His foremost disciples included Rechungpa and Gampopa, both of whom carried on his legacy.

Milarepa’s life is legendary and filled with transformation. Orphaned at seven, he suffered severe oppression from his uncle who seized the family estate. Out of revenge, Milarepa studied dark sorcery (Bön magic) under Lama Yungton Trogyal and invoked deadly spells, killing 35 relatives during a wedding feast. He later cast hailstorms to destroy crops in his village using powerful rituals.

Tormented by guilt, Milarepa turned away from sorcery and devoted himself to the Buddhist path under Marpa’s strict guidance. After enduring tremendous trials and tests of devotion, Marpa deemed him worthy and bestowed upon him the complete cycle of Vajrayana teachings.

At age 45, Milarepa returned to his hometown only to discover that his mother had died and his sister had disappeared. Filled with sorrow, he retreated to the wilderness of Ngari, surviving on wild nettles, and meditated in seclusion for nine years. Through this intense yogic discipline, he gained mastery over the internal winds (lung), essence drops (tiglé), and subtle channels (tsa), achieving siddhi (spiritual powers) and eventually realized Buddhahood in one lifetime.

More than a hundred of his students attained yogic realization, with Rechungpa and Gampopa standing out as his greatest heirs. His life inspired biographies, sacred imagery, and Tibetan opera, leaving a profound imprint on Tibetan spiritual culture.

Among his most renowned tantric practices are Tummo (Inner Fire Yoga), the Six Yogas of Naropa, and Mahamudra. Milarepa is venerated across Tibet as the embodiment of dedicated practice and the possibility of enlightenment through personal effort, no matter one’s past karma.

Travel Tips for Mount Kailash Pilgrimage

① Best Time for the Kora (Pilgrimage Circuit)

The ideal period for doing the Kailash kora (circumambulation) is from April to June. During this time, the weather is relatively mild, and the risk of snow-blocked passes is low. The route is also more populated with pilgrims, reducing the chance of getting lost if you’re traveling alone.

② The Sacred Kora Routes Around Mount Kailash

Pilgrimage kora is a deeply revered spiritual practice in Tibet, attracting devotees from across the Himalayan region. There are two main routes:

1. The Outer Kora (Great Circuit – Daling Korra)

This is the primary pilgrimage path around Mount Kailash, stretching 56.5 kilometers and typically taking 3 days on foot:

• Day 1: Start from Darchen (塔钦), pass the Chorten Kangnyi (Two Stupas Gate) at 4,750 m, Dirapuk Monastery at 4,900 m via Chuku Monastery (Drirapuk) at 4,860 m. This leg is about 22 km, taking 8–10 hours. Overnight at Dirapuk Monastery or a nearby guesthouse.
• Day 2: Continue to Dolma La Pass (卓玛拉) at 6,138 m, passing through the “Field of Death”, mani stone piles, Thukje Tso (Compassion Lake), the footprint relic, alpine meadows, and tea tents, ending at Zuthulpuk Monastery (祖楚浦, 4,790 m). Another 22 km, taking 7–9 hours. Overnight at Zuthulpuk or nearby guesthouses.
• Day 3: Return to Darchen, a short 11 km hike taking 3–4 hours.

🛕 Note: For those doing the prostration kora (full-body length bows throughout), the entire pilgrimage can take 15–20 days. The route is rich in sacred sites and stunning natural scenery.

2. The Inner Kora (Small Circuit – Nailing Korra)

This route circles Mount Nyanri (Jetung Mountain) south of Mount Kailash. Traditionally, pilgrims complete 13 outer circuits before being eligible for this inner path.

• Start and end at Darchen, passing Jangtsa Monastery and the Drigung Thirteen Stupas. The circuit takes about 5–7 hours.
• 🧳 Hiring a porter is strongly recommended for comfort and safety.

③ Accommodation and Services in Darchen

Darchen (塔钦) sits at 4,686 meters and serves as the base for Mount Kailash pilgrims. It is both the starting and ending point of the kora.

Facilities include:

• Hotels, guesthouses
• Restaurants (serving Tibetan and Sichuan cuisine)
• Medical clinics

Prices are generally reasonable, considering the remote location.

④ How to Get There

You can rent a 4WD vehicle in Lhasa or take a public bus heading toward Ali (Ngari region). There are two major access routes:

• Northern Route (via Xinjiang): Travel from Yecheng (Kargilik) in Xinjiang, through Ritu, Shiquanhe (Ali Town), and Mentshi, then to Darchen.
• Southern Route (shortest and most popular): From Shigatse, pass through Saga, Zhongba, and Paryang (Paga) to Darchen. This route is carved out naturally by passing vehicles.

⑤ Best Photography Spot

The Lalong Valley offers the best viewpoint of Mount Kailash. Use mani stone mounds, prayer flags, and cliff edges as foreground elements for stunning compositions.

• Morning: Side backlight
• Afternoon: Best light conditions for photography