Introduction to Tantra Sastra - Aghori

MOUNT KAILĀSA
THE scene of the revelation of Mahānirvāna-Tantra is
laid in Himālaya, the “Abode of Snow,” a holy land
weighted with the traditions of the Āryan race. Here in
these lofty uplands, encircled with everlasting snows,
rose the great mountain of the north, the Sapta-Kula-
Parvata. Hence the race itself came, and there its early
legends have their setting. There are still shown at
Bhimudiyar the caves where the sons of Pāṇ ḍ u and
Draupadi rested, as did Rama and his faithful wife at
the point where the Kosi joins the Sitā in the grove of
Aśoka trees. In these mountains Munis and Ṛ ṣis lived.
Here also is the Kṣetra of Śiva Mahādeva, where his
spouse Parvatī, the daughter of the Mountain King, was
born, and where Mother Ganges also has her source.
From time immemorial pilgrims have toiled through
these mountains to visit the three great shrines at
Gangotri, 1 Kedarnath 2 and Badrinath. 3 At Kangri, further
north, the pilgrims make the parikrama of Mount
Kailāsa (Kang Rinpoche), where Śiva is said to dwell.
This nobly towering peak rises to the north-west of the
1 Source of the Ganges.
2 A matha and temple dedicated to Śri SadāŚiva in charge of the Śaiva
ascetics called Jaṇgama. The Devatā is also worshipped at four other places
along the Himalayan chain—Tungnath, Rudranath, Madhmaheśwar, and
Kalpeśvar. These and the first-named form the “Panchkedar.”
3 A celebrated temple dedicated to an incarnation of the Deva Viṣṇu, who
from Kūrmācala is said to have descended in his Kūrma form. As to
Badarika see Mahābhārata c. 92 Āraṇya-Parvan.