Kailas-Manasarovar: a history of the pilgrimage.

By A.C.McKay

With funding from the Leverhulme Trust (UK), which supports a variety of academic endeavours, I will be spending one year as an Associate Fellow at the IIAS in Leiden, researching the history of the pilgrimage to Kailas- Manasarovar. My intention is to examine how religious, economic, and geo-political forces on both sides of the Himalayas, have affected, and been affected by, the pilgrimage, and how it has shaped regional concepts of political identity. Historically, the Kailas region developed from tribal territory to independent kingdom, and from kingdom to eventual submersion in the greater Tibetan polity and identity. Its history may therefore, be viewed as a significant element in the historical process of the construction of national identity in Tibet, a process unaffected by European structures until the 19th century.
The Kailas region is now firmly fixed within both Tibet's [and China's] borders, and Tibetan identity. But historically, the region appears to have first come under Central Tibetan rule in the 7th century, when Tibet conquered the kingdom of Zhang-Zhung, centred on the Kailas-Manasarovar region. (While there is a shortage of sources for the history of Zhang-Zhung, it would appear to have been a kingdom occupying most of what is now Western Tibet and extending into surrounding regions). This initial conquest of Zhang-Zhung lasted for only around 200 years, and the territory was not finally absorbed into Tibet until around the 14th century. Mount Kailas was apparently a central feature of the identity of the Zhang-Zhung state, yet this core identity became absorbed into a greater Tibetan identity, rather than being suppressed by the dominant culture.

Zhang-Zhung was the heartland of the Bon-po, followers of a belief system which predates Buddhism in Tibet. The assimilation of the region into Tibetan Buddhist sacred geography appears to be related to Tibet's struggle to absorb Zhang-Zhung, and may be part of the religious developments which culminated in Buddhism becoming the principal religion in a unified Tibet. The association of the site with the Kargyu sect of Tibetan Buddhism can be seen as part of the process whereby Tibetan sects competed for power, with the Gelugpa sect (to which the Dalai Lama belongs), eventually predominating in Central Tibet, while sects such as the Kargyu were marginalized on the periphery.

The Kailas pilgrimage has been systemized within each religious tradition. The process began when the site attracted mendicants of each faith, whose religious practices further increased the sanctity of the region in their followerūs perspective. As increasing numbers of pilgrims were drawn towards it, aspects of landscape, history/myth, and text were used to identify the region as sacred within that faith, and facilities for pilgrims and religious institutions became established. The question arises as to the extent to which the multi-faith dimension of this pilgrimage has contributed to religious syncretism, and, while I have been unable to find any evidence in archaeological reports that would indicate that ties existed between Harappan and Zhang-Zhung cultures, there may have been, as R.A.Stein suggested, links between Brahmanical Hinduism and the early, 'unsystemized', Bon. Such links may well have been stimulated by the presence of gold and other precious metals in the Kailas-Manasarovar region.

While most of the work previously carried out on the Kailas region has been, broadly speaking, within Tibetan or Buddhist studies, the Kailas-Manasarovar region is firmly rooted within the sacred geography of the Indian sub- continent. We might therefore, ask why the region did not become part of an 'Indian' polity. Preliminary research suggests that Kailas-Manasarovar was, in the 'Indian' perspective, what we might call an 'idealized' pilgrimage site; sanctified, yet rarely visited by the 'ordinary' pilgrim. Within Indian traditions, the site appears to have principally attracted renunciates, who, while by no means an unsystemized phenomena, were not primarily concerned with the construction of religious structures, or with involvement in local political and economic matters; and the difficulties of travel there, altitude, scarce resources, bandits and the like, discouraged non-renunciates.

Whereas for Tibetan pilgrims the ritual circumambulation of Mount Kailas is the central activity of their pilgrimage, for Hindu pilgrims Lake Manasarovar may be the primary focus of their religious practice. While Kailas is considered by Hindus as the home of Siva, to take darsan of the mountain was apparently enough for most pilgrims, whose religious rituals were carried out at Manasarovar. One historical issue which arises concerns Manasarovar ('created from the mind of Brahma'), which, at least in recent times, has been considered auspicious, in contrast to Rakas Tal, ('devils lake') envisaged as inauspicious. Frits Staal has proposed that this is a comparatively recent understanding, and that the early Buddhist pilgrims who reached the region via the Sutlej identified Rakas Tal as Lake Anotatta, described in the Pali scriptures as the lake where the Buddha had bathed. He argues that later Hindu pilgrims identified Manasarovar as the auspicious lake due to its location on the right-hand side of the mountain in the view of the pilgrims coming from the south. Others have suggested the possibility that at one time only one lake existed. Certainly geomorphic changes in the region do appear to have greatly affected access to, and the economic viability of, the region, with such work as has been done in the field indicating the likelihood of comparatively recent uplift - rendering conditions there unsuitable to large settled populations and contributing to its economic and political decline.
In recent years, Tibetan pilgrimage has attracted the interest of a number of scholars, principally anthropologists concerned with concepts of sacred space; but the wider trans-Himalayan aspects of the Kailas pilgrimage have been neglected. This study will, I trust, be a step towards filling that gap, providing a more balanced approach to the subject than has hitherto been available by placing it within the wider South and Central Asian context.

Dr A.C. Mckay is a Leverhulm-fellow posted to the IIAS