Swami Bikash Giri

01/08/2024

KANYAKUMARI SHAKTIPEETH
Kanyakumari formerly known as Cape Comorin, is a town in Kanyakumari District in the state of Tamil Nadu in India.[1] It lies at the southernmost tip of the Indian subcontinent (the southern extremity of India as a whole being Indira Point on Great Nicobar Island). Cape Comorin is the southern tip of the Cardamom Hills, an extension of the Western Ghats range along the west coast of India. The nearest major city is Nagercoil, the administrative headquarters ofKanyakumari District, 22 km (14 mi) away. Kanyakumari was one of the important towns of the ancient Tamilakam (Sangam period)[2][3] and is a popular tourist destination.

Ptolemy's geography describes commercial relations between western India andAlexandria, the chief eastern emporium of the Roman Empire. He identified Kanyakumari (Cape of Comorin) along with the Gulf of Mannar as a center for pearl fishery. He also identifies Korkai, a place to the east of Kanyakumari, as an emporium of pearl trade.

Another ancient Greek book, the Periplus of the Erythraean Sea, contains sailing directions for merchants from the Red Sea to the Indus and Malabar, and even indicates that the coast from Barygaza (Baroch) had a general southward direction down to and far beyond Cape Komari.

According to Christian legends, Christianity arrived in South India around AD 52 through St. Thomas, one of the twelve Apostles of Christ. However, European missionaries, who arrived in the 16th century, propagated Christianity in the area. St. Francis Xavier (7 April 1506 – 2 December 1552) was the pioneer in preaching Christianity in what is now Kanyakumari district.

Islam is believed to have entered the southern part of India through Kanyakumari during the early part of the eighth century AD through traders and missionaries who came through sea-routes. Islam, Christianity and Jainism have also contributed to the architectural wealth and literary heritage of the region.

Kanyakumari District consists of those parts known locally as Nanjil Nadu and Idai Nadu. The names of the villages of the district such as Azhagiapaandipuram, Bhoothapandy, Cholapuram and Kulasekaram reveal that these places were governed by several rulers at difficult periods of time. Nanjilnadu was under the rule of Pandiyas till the early 10th century and then under Cheras.

The Kalkulam and Vilavancode taluks were under the rule of the Chera Dynasty. When the power of Chola declined due to the rise of Hoysalas and western Chalukyas, the Venad (Travancore) Chieftains (descendants of the central Chera family) took advantage of the situation and gradually established their hold on considerable areas in Nanjilnadu. Veera KeralaVarma, one such chieftain, styled himself as "Nanjil Kuravan". The annexation commenced by Veera Kerala Varma was to a large extent continued by his successors and completed by AD 1115.

For about four centuries, the Venad was ruled by powerful kings who were consistently making incursions into the Pandianterritories. As a result Vijayanagar kings proceeded against Venad. In 1609 Kanyakumari fell into the hands of Viswanatha Nayak of Madurai. Consequent on this, there was no serious threat to Nanjilnadu until 1634. During the regime of Ravi Varma and Marthanda Varma, Venad was disturbed by the internal strife.

Sanda Sahib of Arcot took advantage of this situation and attacked Nanjilnadu. Although Marthanda Varma could succeed in the famous battle at Colachel defeating the Dutch armouries who helped the local feudatories, he could not cope with the threat from Sanda sahib and made him to withdraw the battle field. After Marthanda Varma, Venad had weak rulers. Therefore there was frequent interference by the British whose control was completely established over Venad and continued till 1947. From 1947 to 1956, it was under the personal rule of Maharaja of Travancore. During the period between 1956–1961, the administrative system has fallen in line with that of other districts in Tamil Nadu

By Kailash Mansarovar Foundation Swami Bikash Giri Whatsapp +919868022228 www.facebook.com/swbikash7 www.facebook.com/sumeruparvat7 www.youtube.com/

01/08/2024

PARSHURAM KUND

Parshuram Kund was established as a Hindu pilgrimage site in 1970 by hindu missionaries from assam. The truth is Parshuram never came to Arunachal. The Kund originally was established by the pilgrims coming from Assam in the 70s and was promoted as a tourist place, the actual Parshuram Kund mentioned in Mahabharata sits silent in the southern part of India as per the scriptures. But it is situated on the Brahmaputra plateau in the lower reaches of the Lohit River and 21 km north of Tezu in Lohit district of Arunachal Pradesh, India. Dedicated to the deity Parashurama, the popular site attracts pilgrims from Nepal, from across India,including the nearby states of Manipur and Assam. Over 70,000 devotees and sadhus take a holy dip in its water each year on the occasion of Makar Sankranti, in the month of January.



It is a shrine of all-India importance located in the lower reaches of the Lohit River. Thousands of pilgrims visit the place in winter every year, especially on the Makar Sankranti day for a holy dip in the sacred kund which is believed to wash away one's sins. There is a mythological story behind this beautiful place as told by the local people. It is believed that Parashurama the sixth incarnation of Vishnu, on the orders of his father Rishi Jamadagni, beheaded his mother Renuka with his axe. Since he had committed one of the worst crimes of killing one's mother, the axe got stuck to his hand. His father pleased with his obedience decided to give him a boon to which he asked for his mother to be restored back to life. Even after his mother was brought back to life the axe could not be removed from his hand. This was a reminder of the heinous crime he had committed. He repented for his crime and on taking the advice of eminent rishis of that time, he arrived at the banks of Lohit River to wash his hands in its pure waters. It was a way to cleanse him of all the sins. As soon as he dipped his hands into the waters the axe immediately got detached and since then the site where he washed his hands became a place of worship and came to be known by sadhus as Parshuram Kund. Also there are many stories varying from region to region in India that describe the above incident and there are numerous temples dedicated to Parashurama most of which are in Kerala. But this place attracts many pilgrims from near and far and quite a few sanyasis reside here and take care of the temple that is dedicated to Parashurama.

The site of the Parashuram Kund as established by the sadhu was in existence until the 1950 Assam earthquake that shook the whole of the North-East and the kund was completely covered. A very strong current is now flowing over the original site of the kund but massive boulders have in a mysterious way embedded themselves in a circular formation in the river bed thus forming another kund in place of the old.[4] The temple which is believed to be the home of Malini (Parvati) is situated on the rocky hills of the Ghagra and Ghai rivers in the Likabali sub-division. Read more here.

Annual fair is held during Makara Sankranti, to which wild cows, rare fur-rugs and other curios are brought down by the hill tribes. There are also facilities for trekking from Tezu

Tezu - Wikipedia
Tezu is a census town and the headquarters of Lohit district in the Indian state of Arunachal Pradesh. It is the...

to glow lake which takes one day, hiking and river rafting and angling on the river Lohit.

By Kailash Mansarovar Foundation Swami Bikash Giri Whatsapp +919868022228 Stroller Swami Bikash Giri Parvat Sumeru www.youtube.com/

01/08/2024

NATHU LA PASS
Nathu La (Tibetan: རྣ་ཐོས་ལ་, Wylie: Rna thos la, THL: Na tö la, Chinese: 乃堆拉山口) is a mountain pass in the Dongkya Range of the Himalayas between China's Yadong County in Tibet, and the Indian states of Sikkim and West Bengal in Bengal, South Asia. The pass, at 4,310 m (14,140 ft), connects the towns of Kalimpong and Gangtok to the villages and towns of the lower Chumbi Valley.

The pass was surveyed by J. W. Edgar in 1873, who described the pass as being used for trade by Tibetans. Francis Younghusband used the pass in 1903-1904, a diplomatic British delegation to Lhasa in 1936-37, and Ernst Schäfer in 1938–1939. In the 1950s, trade in the Kingdom of Sikkim utilized this pass. Diplomatically sealed by China and India after the 1962 Sino-Indian War, the pass saw skirmishes between the two countries in coming years, including the clashes in 1967 which resulted in fatalities on both sides. Nathu La has often been compared to Jelep La, a mountain pass situated at a distance of 3 miles (4.8 km).

The next few decades saw an improvement in ties leading to the re-opening of Nathu La in 2006. The opening of the pass provides an alternative route to the pilgrimage of Mount Kailash and Lake Manasarovar, and was expected to bolster the economy of the region by playing a key role in the growing Sino-Indian trade. However, while trade has had a net positive impact, it under-performed, and is limited to specific types of goods and to specific days of the week. Weather conditions including heavy snowfall restricts border trade to around 7 to 8 months.

Roads to the pass have been improved on both sides. Rail routes have been brought closer. It is part of the domestic tourist circuit in south-east Sikkim. Soldiers from both sides posted at Nathu La are among the closest along the entire Sino-India border. It is also one of the five Border Personnel Meeting points between the two armies of both countries. 2020 border tensions and the coronavirus pandemic has affected tourism and movement across the pass.

The name "Nathu La" is traditionally interpreted as "the whistling pass", or more commonly as the "listening ears pass". The Chinese government explains it as "a place where snow is deepest and the wind strongest". According to G. S. Bajpai, it means "flat ground from where the hill features gradually rise to right and left". Lepcha people who are native to the region call it ma-tho hlo/na tho lo; which may have possibly evolved to the present usage of the word.

Nathu La is a mountain pass on the Dongkya Range that separates Sikkim and the Chumbi Valley at an elevation of 14,250 feet (4,340 m).The pass is 52–54 kilometres (32–34 mi) east of Gangtok, the capital of Sikkim, and 35 kilometres (22 mi) from Yatung Shasima, the headquarters of the Yadong County (or the Chumbi Valley).

Nathu La is one of the three frequently-used passes between Sikkim and the Chumbi Valley, the other two being Cho La and Jelep La. Historically, Nathu La served Gangtok, while Cho La served the former Sikkim capital Tumlong and Jelep La served Kalimpong in West Bengal. Nathu La is mere 3 miles (4.8 km) northwest of Jelep La, as the crow flies, but the travel distance could be as much as 10 miles (16 km). On the Tibetan side, the Chola route led to Chumbi, the Nathu La route led to a village called Chema and the Jelep La route led to Rinchengang, all in the lower Chumbi Valley.

Even today, heavy snowfall causes the closure of the pass, with temperatures as low as −25 °C (−13 °F) and strong winds.

2006 re-opening

In 2003, with the thawing of Sino-Indian relations, Indian Prime Minister Atal Bihari Vajpayee's visit to China led to the resumption of talks on opening the border. The border agreements signed in 2003 were pursuant to the "Memorandum on the Resumption of Border Trade" signed in December 1991, and "Protocol on Entry and Exit Procedures for Border Trade" signed in July 1992. The 2003 "Memorandum on Expanding Border Trade" made applicable and expanded the provisions of the 1991 and 1992 agreements to Nathu La.

In August 2003, the Chief Minister of Sikkim Pawan Chamling shook hands with a PLA soldier along the border and followed it up by giving his wristwatch. The PLA soldier in return gave the Chief Minister a packet of ci******es. This signaled the return of trade to Nathu La. The formal opening was postponed a number of times between mid-2004 to mid-2006. Finally, after remaining sealed for decades, Nathu La was officially opened on 6 July 2006, becoming one of the three open trading border posts between China and India at the time, the other two being Shipki La and Lipulekh pass. The reopening, which was a part of a number of political moves by China and India with regard to the formal recognition of Tibet and Sikkim as part of either country respectively, coincided with the birthday of the reigning Dalai Lama.

The opening of the pass was marked by a ceremony on the Indian side that was attended by officials from both countries. A delegation of 100 traders from each side crossed the border to respective trading towns. Despite heavy rain and chilly winds, the ceremony was marked by the attendance of many officials, locals, and international and local media. The barbed wire fence between India and China was replaced by a 10 m (30 ft) wide stone-walled passageway. 2006 was also marked as the year of Sino-Indian friendship. It has been postulated that the reasons for opening the pass on both sides included economic and strategic ones, including that of stabilizing the borderlands.

The narrative surrounding the reopening of the pass highlighted border trade, the ancient silk road, and the ancient linkages between the two "civilisations". Anthropologist Tina Harris explains that this state-based narrative diverged from the regional narrative. While silk had been one of the commodities traded, this region saw a much larger trade of wool. A trader told Harris that the route should have been called the "wool route". Harris explains that this narrative of Nathu La rather highlighted the "contemporary global discourse"— that of a globalising and inter-connected Asia finding its place in the world, of which Sikkim and Chumbi Valley were a part.

Nathu La is one of the five officially agreed Border Personnel Meeting (BPM) points between the Indian Army and the People's Liberation Army of China for regular consultations and interactions between the two armies. During the 2008 Tibetan unrest, hundreds of Tibetans in India marched to and protested at Nathu La. In 2009, Narendra Modi, as the Chief Minister of Gujarat, visited the pass. In 2010, the Queen's Baton Relay for the Commonwealth Games that year also stopped at main trade gate at the pass. In 2015, Nathu La opened for tourists and pilgrims going to Kailash Mansarovar.

Amidst the 2017 China–India border standoff centered around Doklam, the pilgrimage via Nathu La was cancelled. The border tensions also affected trade through the pass. The standoff officially ended at the end of August 2017; and in October India's Defence Minister Nirmala Sitharaman made a goodwill visit to Nathu La, also briefly interacting with Chinese soldiers at the pass. In 2018, a "Special Border Personnel meeting" took place at the pass to mark the foundation day of the PLA. On Yoga Day in 2019, Chinese soldiers and civilians participated in joint yoga exercises at Nathu La.

In 2019 road conditions impacted movement across the pass. In April 2020, following the coronavirus pandemic, the Sikkim government closed the pass. The Kailash-Mansarovar pilgrimage through Nathu La would also remain shut. Further, fresh political and border tensions and skirmishes in 2020 also affected trade. This coronavirus pandemic–border tension situation continued into 2021, impacting movement across the pass.

In 1910 Scottish botanist W. W. Smith visited the area. Vegetation he listed included species of Caltha scaposa, Cochlearia, Potentilla, Saussurea, Rhododendron, Cassiope, Primula, Corydalis, Arenaria, Saxifraga, Chrysosplenium, Pimpinella, Cyananthus, Campanula, Androsace, Eritrichium, Lagotis and Salvia. Rhododendrons nobile and marmots have been seen on the ascent of the pass.

Because of the steep elevation increase around the pass, the vegetation graduates from sub-tropical forest at its base, to a temperate region, to a wet and dry alpine climate, and finally to cold tundra desert devoid of vegetation. Around Nathu La and the Tibetan side, the region has little vegetation besides scattered shrubs. Major species found in the region include dwarf rhododendrons (Rhododendron anthopogon, R. setosum) and junipers. The meadows include the genera Poa, Meconopsis, Pedicularis, Primula, and Aconitum. The region has a four-month growing season during which grasses, sedges, and medicinal herbs grow abundantly and support a host of insects, wild and domestic herbivores, larks, and finches. The nearby Kyongnosla Alpine Sanctuary has rare, endangered ground orchida and rhododendrons interspersed among tall junipers and silver firs.

There are no permanent human settlements in the region, though it has a large number of defence personnel who man the borders on both sides. A small number of nomadic Tibetan graziers or Dokpas herd yak, sheep and pashmina-type goats in the region. There has been intense grazing pressure due to domestic and wild herbivores on the land. Yaks are found in these parts, and in many hamlets they serve as beasts of burden.[96] The region around Nathu La contains many endangered species, including Tibetan gazelle, snow leopard, Tibetan wolf, Tibetan snowcock, lammergeier, raven, golden eagle, and ruddy shelduck. Feral dogs are considered a major hazard in this region. The presence of landmines in the area causes casualties among yak, nayan, kiang, and Tibetan wolf.

The avifauna consists of various types of laughing thrushes, which live in shrubs and on the forest floor. The blue whistling-thrush, redstarts, and forktails are found near waterfalls and hill-streams. The mixed hunting species present in the region include warblers, tit-babblers, treecreepers, white-eyes, wrens, and rose finches. Raptors such as black eagle, black-winged kite and kestrels; and pheasants such as monals and blood pheasant are also found.

Blood pheasant - Wikipedia
Ithaginis cruentatus



By Kailash Mansarovar Foundation Swami Bikash Giri Whatsapp +919868022228 Stroller Swami Bikash Giri Parvat Sumeru www.youtube.com/

30/07/2024

PATHIBHARA DEVI TEMPLE

Pathibhara Devi (Nepali: पाथिभरा देवी मन्दिर) or Mukkumlung (as mentioned in Mundhum of Limbu people) is one of the most significant temples in Nepal, located on the hill of Taplejung. It is also considered one of the holy places for the Limbu people. Worshippers from different parts of Nepal and India flock to the temple during special occasions, as it is believed that a pilgrimage to the temple ensures fulfillment of the pilgrims' wishes.
The temple is located 19.4 North East from Phungling municipality at an elevation of 3,794 m (12,448 ft). It serves as a secondary route of Kanchenjunga trek. The list of devotees includes the ex-Royal family of Nepal. The pilgrims offer animal sacrifices, gold and silver to please the goddess. After the Gorkha (Khas) invasion of Limbuwan the holy temple of the Limbu people (Manghim in Limbu language) was also included into the mainstream Hinduism and is worshiped as one of the Hindu Shaktipeeths without changing the earlier belief or the practices of the Limbu people.
The goddess Pathibhara is believed to possess supernatural powers and diligently answer devotees' prayers. She is considered by her devotees as a manifestation of the Durga also known as Chandi, Kali, Maha Maya, Maha Rudri among many other of her divine forms
It is believed that local shepherds lost hundreds of their sheep while grazing at the same place where the temple stands today. The distressed shepherds had a dream in which the goddess ordered them to carry out ritualistic sacrifice of sheep and build a shrine in her honour. When the sacrifice was offered, the lost herd suddenly returned. The ritual of offering sacrifices inside the temple is believed to have started after the incident.
The hill goddess Pathibhara after which the place is named is believed by the devotees to be a fierce goddess who can be easily pleased with simple and selfless act of compassion, prayer and sacrificial offerings (sacrifice in Hinduism denotes sacrifice of one's ego and greed); while is unmerciful and severe to one who has malicious intentions beneath.
Pilgrims can also visit monasteries situated in Olangchung Gola and Lungchung. The waterfall at Sawa and the pond of Timbung, during autumn and spring are worth visiting every year. The forest ecosystem along the trial offers diversity of wildlife, birds, flowers and butterflies. The whole of the Kanchanjunga range can be seen in this trek.
For tourists other than pilgrims, the Limbu Cultural Trek in the region is considered equally enthralling. A week-long trek passes through ethnic villages of Taplejung, such as; Phurunga (or Phurumbu), Limkhim, Khewang, Tellok, PhawaKhola and Mamankhe.
Pathibhara lies in Yangwarak gaunpalika . The journey to Pathibhara starts from Suketar, which is about a 20-minute drive from Phungling Bazaar, and then 1–2 hours' drive from Suketar to Kafle Pati. Pathibhara Devi is about 3–4 hours' walk from Kafle Pati.
Suketar Airport (2,840 m [9,320 ft]) at Suketar is the only STOL airport in Taplejung district, connecting Kathmandu and Biratnagar by scheduled flights.
Pathibhara trail passes through Deurali, Ramitedanda, Chhatedhunga, Bhalugaunda and Phedi before finally reaching the temple. Residents along the trail offer food and lodging facilities. Basic accommodation facilities are also available for pilgrims near the temple premises.
The best time to visit the temple is during pre-monsoon (March to June) and post-monsoon (September to November) seasons.
By Kailash Mansarovar Foundation Swami Bikash Giri Whatsapp +919868022228 Stroller Swami Bikash Giri Parvat Sumeru www.youtube.com/

30/07/2024

KAMAKHYA SHAKTI PEETH

Kamakhya (Assamese: কামাখ্যা)) is an important Ta***ic goddess that evolved in the Himalayan hills. She is closely identified with Kali and Maha Tripura Sundari. According to the Ta***ic texts (Kalika Purana, Yogini Ta**ra) that are the basis for her worship at the Kamakhya temple, a 16th-century temple in theKamrup district of Assam. The earlier manifest of the goddess sanctified at theGaro hills is destroyed, although the Vatsayana priests are said to have carried away the manifest of the goddess to the Hindu kingdom in Kashmir and later sanctified in a remote hill forest in Himachal. Her name means "renowned goddess of desire," and she resides at the presently rebuilt Kamakhya Templereplacing the lost manifest now in the form of a stone yoni (female generative organ) symbolic of the goddess in 1645 C. The temple is primary amongst the 51 Shakti Peethas related to the cult of Sati, and remains one of the most important Shakta temples and Hindu pilgrimage sites in the world.
The origin of worship 'Shakti' at the site is associated with the legend of Sati, who was the wife of the ascetic god Shiva and daughter of the Puranic god-king Daksha. Daksha was unhappy with his daughter's choice of husband, and when he performed a grand Vedic sacrifice for all the deities, he did not inviteShiva or Sati. In a rage, Sati threw herself onto the fire, knowing that this would make the sacrifice impure. Because she was the all-powerful mother goddess, Sati left her body in that moment to be reborn as the goddess Parvati. Meanwhile, Shiva was stricken with grief and rage at the loss of his wife. He put Sati's body over his shoulder and began his tandava (dance of cosmic destruction) throughout the heavens, and vowed not to stop until the body was completely rotted away. The other Gods, afraid of their annihilation, implored Vishnu to pacify Shiva. Thus, wherever Shiva wandered while dancing, Vishnu followed. He sent his discus Sudarshana to destroy the co**se of Sati. Pieces of her body fell until Shiva was left without a body to carry. Seeing this, Shiva sat down to do Mahatapasya (great penance). Despite the similarity in name, scholars do not generally believe that this legend gave rise to the practice of sati, or widow burning.[1]
According to various myths and traditions, there are 51 pieces of Sati's body scattered across the Indian subcontinent. These places are called shakti peethas and are dedicated to various powerful goddesses. Kamarupa ("form of desire") is the region in which the yoni ("v***a," "womb," or "source") is said to have fallen to earth, and the Kamakhya temple was said to have been constructed on this spot.
Kamakhya as a goddess likely predates the Sanskritization of Assam. She is likely related to an important goddess of theKhasi, a tribe originally from Assam that retains matrilineal social systems (not matriarchal, however, since final authority rests with the eldest males of the maternal line).
By Kailash Mansarovar Foundation Swami Bikash Giri Whatsapp +919868022228 www.facebook.com/swbikash7 www.facebook.com/sumeruparvat7 www.youtube.com/

16/06/2024

16/06/2024

MOUNT EVEREST BASE CAMP NEPAL 2022

There are two base camps on Mount Everest, on opposite sides of the mountains: South Base Camp is in Nepal at an altitude of 5,364 metres (17,598 ft) (28°0′26″N 86°51′34″E), while North Base Camp is in Tibet at 5,150 metres (16,900 ft) (28°8′29″N 86°51′5″E).
The base camps are rudimentary campsites at the base of Mount Everest that are used by mountain climbers during their ascent and descent. They are also visited by hikers. South Base Camp is used when climbing via the southeast ridge, while North Base Camp is used when climbing via the northeast ridge.
Supplies are shipped to the South Base Camp by porters, and with the help of animals, usually yaks. The North Base Camp is accessed by a paved road that branches from China National Highway 318. Climbers typically rest at base camp for several days for acclimatization, to reduce the risk of altitude sickness.
Mount Everest's Nepali/Sanskrit name is Sagarmāthā (IAST transcription) or Sagar-Matha (सगर-माथा, [sʌɡʌrmatʰa], lit. "goddess of the sea" which means "the head in the great blue sea", being derived from सगर (sagar), meaning "sea", and माथा (māthā), meaning "head".
The Tibetan name for Everest is Qomolangma (ཇོ་མོ་གླང་མ, lit. "holy mother"). The name was first recorded (in a Chinese transcription) in the 1721 Kangxi Atlas, issued during the reign of Qing Emperor Kangxi; it first appeared in the West in 1733 as Tchoumour Lancma, on a map prepared by the French geographer D'Anville and based on Kangxi Atlas. The Tibetan name is also popularly romanised as Chomolungma and (in Wylie) as Jo-mo-glang-ma.
The official Chinese transcription is 珠穆朗玛峰 (t 珠穆朗瑪峰), or Zhūmùlǎngmǎ Fēng in pinyin. While other Chinese names have been used historically, including Shèngmǔ Fēng (t 聖母峰, s 圣母峰, lit. "holy mother peak"), these names were largely phased out after the Chinese Ministry of Internal Affairs issued a decree to adopt a sole name in May 1952.
The British geographic survey of 1849 attempted to preserve local names when possible (e.g., Kangchenjunga and Dhaulagiri.) However, Andrew Waugh, the British Surveyor General of India, claimed that he could not find a commonly used local name, and that his search for one had been hampered by the Nepalese and Tibetan policy of exclusion of foreigners. Waugh argued that - because there were many local names - it would be difficult to favour one name over all others; he therefore decided that Peak XV should be named after British surveyor Sir George Everest, his predecessor as Surveyor General of India. Everest himself opposed the honor, and told the Royal Geographical Society in 1857 that "Everest" could neither be written in Hindi nor pronounced by "the native of India". Despite Everest's objections, Waugh's proposed name prevailed, and the Royal Geographical Society officially adopted the name "Mount Everest" in 1865. The modern pronunciation of Everest is different from Sir George's pronunciation of his surname
In the late 19th century, many European cartographers incorrectly believed that a native name for the mountain was Gaurishankar, a mountain between Kathmandu and Everest.

Mount Everest is Earth's highest mountain above sea level, located in the Mahalangur Himal sub-range of the Himalayas. The China–Nepal border runs across its summit point. Its elevation (snow height) of 8,848.86 m (29,031 ft 8+1⁄2 in) was most recently established in 2020 by the Chinese and Nepali authorities.
Mount Everest attracts many climbers, including highly experienced mountaineers. There are two main climbing routes, one approaching the summit from the southeast in Nepal (known as the "standard route") and the other from the north in Tibet. While not posing substantial technical climbing challenges on the standard route, Everest presents dangers such as altitude sickness, weather, and wind, as well as hazards from avalanches and the Khumbu Icefall. As of May 2024, 340 people have died on Everest. Over 200 bodies remain on the mountain and have not been removed due to the dangerous conditions.
The first recorded efforts to reach Everest's summit were made by British mountaineers. As Nepal did not allow foreigners to enter the country at the time, the British made several attempts on the north ridge route from the Tibetan side. After the first reconnaissance expedition by the British in 1921 reached 7,000 m (22,970 ft) on the North Col, the 1922 expedition pushed the north ridge route up to 8,320 m (27,300 ft), marking the first time a human had climbed above 8,000 m (26,247 ft). The 1924 expedition resulted in one of the greatest mysteries on Everest to this day: George Mallory and Andrew Irvine made a final summit attempt on 8 June but never returned, sparking debate as to whether they were the first to reach the top. Tenzing Norgay and Edmund Hillary made the first documented ascent of Everest in 1953, using the southeast ridge route. Norgay had reached 8,595 m (28,199 ft) the previous year as a member of the 1952 Swiss expedition. The Chinese mountaineering team of Wang Fuzhou, Gonpo, and Qu Yinhua made the first reported ascent of the peak from the north ridge on 25 May 1960.
The Everest Base Camp trek on the south side, at an elevation of 5,364 m (17,598 ft), is one of the most popular trekking routes in the Himalayas and about 40,000 people per year make the trek there from Lukla Airport (2,846 m or 9,337 ft). Trekkers usually fly from Kathmandu to Lukla to save time and energy before beginning the trek to the base camp. However, trekking to Lukla is possible. There are no roads from Kathmandu to Lukla and as a result, the only method of transporting large and heavy goods is by plane.
From Lukla, climbers trek upward to the Sherpa capital of Namche Bazaar, 3,440 metres (11,290 ft), following the valley of the Dudh Kosi river. It takes about two days to reach the village, which is the central hub of the area. Typically at this point, climbers allow a day of rest for acclimatization. They then trek for another two days to Dingboche, 4,260 metres (13,980 ft) before resting for another day for further acclimatization. Most trekkers use the traditional trail via Tengboche monastery, but recently, the high trail via Mong La and Phortse has gained popularity due to the impressive views it offers. Another two days takes them to Everest Base Camp via Gorakshep, the flat field below Kala Patthar, 5,545 metres (18,192 ft) and Mt. Pumori.
On 25 April 2015, an earthquake measuring 7.8 on the moment magnitude scale, struck Nepal and triggered an avalanche on Pumori that swept through the South Base Camp. At least 19 people were said to have been killed as a result. Just over two weeks later, on 12 May, a second quake struck measuring 7.3 on the Mw. Some of the trails leading to Everest Base Camp were damaged by these earthquakes and needed repairs.
On 17 June 2022, it was announced that the camp would be moved 200 to 400 metres (700 to 1,300 ft) lower, since the Khumbu Glacier, on which the campsite is located, is rapidly melting and thinning out, which makes it unsafe for the trekkers.
On May 15, 2024, the new signboard at Everest Base Camp was unveiled, sparking strong reactions from trekkers and mountaineers. The signboard, located at the iconic base camp, now features updated information and a refreshed design.

A visit to the North Base Camp requires a permit from the Chinese government, on top of the permit required to visit Tibet itself. Access to the North Base Camp has been closed to tourists since February 2019. Earlier, such permits could be arranged via travel companies in Lhasa as part of a package tour that included hiring a vehicle, driver, and guide. The North Base Camp is accessed by vehicle through a 100 km (62 mile) road branching to the South from the Friendship Highway near Shelkar, at the southern foot of the 5,220-metre (17,130 ft) high Gyatso La pass. The road leads to Rongbuk Monastery, with dramatic views of the north face of Mount Everest. From the Rombuk guest house, all tourists were required to take the horse-drawn carriages or small buses managed by the government to limit the traffic on the last stretch of gravel road to a marked hill at 5,200 metres above sea level, just before the climbers' camp. It was also possible to trek up from the tourist camp, but only when properly acclimatized. The "tourist Base Camp" is located about halfway between Rongbuk Monastery[clarification needed]; the actual climbers' Base Camp is at the foot of Rongbuk glacier.

By Kailash Mansarovar Foundation
Swami Bikash Giri
Whatsapp +919868022228
Stroller Swami Bikash Giri
Parvat Sumeru
www.youtube.com/