The Grand Mustang Circuit is a combination of the Annapurna Circuit (or what is left of it), the classic Mustang trek, the Terila Trek and the trek trough the Naar/Phu region. To finish things off in “style”, we returned to the starting point via Kangla Pass. The total distance of this EPIC trek was 380km which we walked over 24 days. We climbed 12km in total elevation (probably descended the same) and crossed 3 passes over 5,000m and a quite a few passes over 4,000m. Half of the trek is through sparsely populated regions requiring camping and self sufficiency. It is a spectacular route through some of the most culturally interesting areas of the Buddhist Nepal with a thriving culture. Again, many thanks to the Mountain Sun Valley and Rajendra for putting this together.
It is not technically difficult but it is long. It also has a lot of ups and downs, especially in the Mustang region, where one has to constantly climb into and out of river gorges that cut through the landscape. The trek offers spectacular scenery that is very different from what I have seen in other parts of Nepal. It is a truly unique experience both visually and culturally.
This final part of the trek took us down from Terila Pass to the village fo Naar. The village of Naar has spectacular location and is culturally fascinating. I was lucky to attend a puja ceremony in the local gompa and a wedding between a man from Naar and a lady from Phu. These experiences allowed me to meet some friendly locals and learn about the local culture and customs. I really appreciated the hospitality and friendliness of the residents of Naar. It was a wonderful experience! We returned to our start point through the spectacular Kangla Pass with phenomenal views of the entire Annapurna range. We had great weather and visibility. Overall this trip was very different from the other treks i did in Nepal that were more Himalaya focused. This trek exceeded my highest expectations.
See here for a good report of Kang La Pass
coming down from Terila Pass
The dry Domodar Himal, descending from Terila Pass
Looking back to the Terila Pass area.
The Valley of Labtse Khola. We followed this river all the way to Naar.
After walking for 25km, we set up the first camp after the pass.
Walking from Terila Pass. It is 40km to Naar along the Labtse Khola. .
The trek is very spectacular among the rugged mountains that feel remote and isolated.
Camp 2 on the way between Terila and Naar. Pisang Peak 6,091, a popular trekking peak, is on the horizon.
Pisang Peak from our camp.
Approaching Naar.
The village of Naar is across the bridge and 700m up the ridge.
We had to climb the ridge int he background to get to Naar.
Climbing the 800m ridge to Naar.
The chortens at the entrance to Naar.
The shape of the stupa represents the Buddha, crowned and sitting in meditation posture on a lion throne. His crown is the top of the spire; his head is the square at the spire's base; his body is the vase shape; his legs are the four steps of the lower terrace; and the base is his throne.
Although not described in any Tibetan text on stupa symbolism, the stupa may represent the five purified elements:
The square base represents earth
The hemispherical dome/vase represents water
The conical spire represents fire
The upper lotus parasol and the crescent moon represent air
The sun and the dissolving point represent wisdom
The impressive chorten group before Naar.
I was lucky to attend the puja ceremony in this small chapel in Naar. The puja was held for prosperity and safety of Naar and is performed once a year.
The small gompa and puja of Naar.
The lama reciting sacred mantras.
According to the Tibetan Buddhism , ringing the holy bells and gongs have always been the matter of showing affection towards the “Buddha “ and all the Bodhisattvas (a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings). This is a ritual of accumulating positive karma. The bell is a representation of “wisdom”.
In ancient Sanskrit, the conch is known as Shankha meaning “a shell holding the sacred water.” Vedic myth says the conch appeared from the water after the great churning of the ocean. According to mainstream Buddhism and Hinduism, the conch shell is also associated with truthful speech and strength. Whilst the above meaning offered by mainstream religion is not wrong, it only reveals part of the truth. The spiral pattern at the tip of the conch shell represents the beginning of existence. The conch is made by nature, not man, & sounds in all directions, as do the teachings of the Buddha. Consequently, the conch is seen as a vehicle fearlessly proclaiming the truth of dharma in all directions. It is also seen as an emblem of power & authority & is thought to banish evil. A white conch shell was presented to Sakyamuni by the great sky god Indra.
Ancient trumpets made from human bones. Kangling — a trumpet made out of a human thigh-bone for use in Tibetan Buddhism rituals, such as Chod. The otherworldly sound of the instrument celebrates generosity and connection to other people and creatures in a world where life and death are intertwined. The femur of a criminal or a person who died a violent death is preferred. Alternatively, the femur of a respected teacher may be used. The kangling may also be made out of wood.
The kangling should only be used in chöd rituals performed outdoors with the chöd damaru and bell. In Tantric chöd practice, the practitioner, motivated by compassion, plays the kangling as a gesture of fearlessness, to summon hungry spirits and demons so that she or he may satisfy their hunger and thereby relieve their sufferings. It is also played as a way of cutting off of the ego.
One of the lamas from the Naar gompa.
I was also lucky to be included in the wedding in Naar. Being one of the very few tourists in the village I was invited by the groom’s family. It was a great way to experience the local culture and see the Naarians in the social setting,
The wedding created a lot of excitement among the neighbours. Notice the large turquoise stone worn by the ladies. All the ladies of Naar wear the large stone with the two corals. Tibetan Turquoise is most sought after by Nepalese and Tibetan people for its spiritual powers as well as its beauty. ... "Gyu" (pronounced "yu") is the name for Turquoise to the Tibetans, it is indigenous and they feel knowledge from the mineral comes from within the Turquoise and not through outside influences. To the ancient Tibetans- the final destination of much of the ancient Mediterranean's coral- the gem's auspicious red color made it highly esteemed as a charm against disease and danger. Besides its ability to bring luck and keep away calamities and the 'evil eye,' red coral was also considered a valuable harbinger of illness or poisoning, believed to pale in color if the wearer was ill or had even been exposed to illness or darken as the wearer began to recover.
During the festivities people were just coming and going all the time. I think the entire village was there at some point or another. It was interesting that I could stay, hang out, then leave and come back later.
The pile of wedding gifts for the young couple.
The fathers of the groom and the bride were placed at the head table.
The mother of the bride gives blessing and the symbolic khata scarf to the young couple. The khata symbolizes purity and compassion. Its main colour is white, symbolizing the pure heart of the giver, though it is also quite common to find yellow-gold, blue and red khata as well in Tibet. They are often placed around the necks of statues and hung on the top of Thangka paintings. It is an ancient custom to bring a Khata when visiting a temple, shrine, guru, or teacher. This is a way of showing gratitude for the kindness of your teacher and the gems of their teachings.
Chang (the local fermented beer) and arak (hooch) were flowing freely from morning to night,
Drinking arak and chilling out.
Making food for the wedding guests.
Presenting Khata scarf to the newlyweds. Tibetan people see khata as a very important gift, so offering Khata has its own ordination. People usually fold the khata into a double layer and hold it with two hands to offer. They usually bend 90 degrees and put their hands above their head when they offer to respected and honored people, such as the Buddha, a parent, teachers and elders. You can put the khata in their hands if giving it to a parent or elder. You can put it in front of the throne if it’s Buddha. If elders present Khata to young people, elders can put the Khata around the neck or on the hand of the young people.
Sitting at the men’s table and enjoying the arak.
The newlyweds. The guests placed the Khata around the bride and groom and also place money as a gift in front of them. An amount would be placed for the bride, the groom and their baby!
The women’s table.
The fantastic village of Naar. It was very interesting and surprisingly not touristy, For example, there were no souvenirs being offered for sale anywhere. In fact, there were no shops in the village.
Naar and the local goats.
The view of Naar from one of the roofs.
The mani stone. he Mani stone is the one of the most popular forms of prayer and ritual in Tibetan culture. It’s originally from Bon’s stone worship. They are intentionally placed along the roadsides and rivers or placed together to form a big stupa, temple and mountain shapes. People also place the Mani stones along walls, as an offering to spirits of a place. The first word, Om, symbolizes the practitioner’s impure body, speech, and mind; it also symbolizes the pure exalted body, speech, and mind of a Buddha. Mani, meaning jewel, symbolizes the factors of method: altruistic intention to practice compassion and love.
Padme, meaning lotus, symbolizes wisdom. Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility.
Thus the six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha.
The large group of stupas at the entrance to Naar.
Pisang Peak 6,091m and the stupas at the entrance to Naar.
The Psang Peak (left), the valley leading to Kangla Pass (centre) and Naar (right).
Naar and Kangru Himal 6,981m
Naar and Kangru Himal 6,981m
Trekking to the Kangla Pass basecamp from Naar. It is a short walk from Naar.
Our last view of Naar with the Kangru Himal looming above the valley.
Approaching the Kangla basecamp. A very clean khaki maintained by the village of Naar. It is located at an altitude of 4,620m making the trip to the pass shorter and more enjoyable.
The ridge of Yungregang Danda. The peaks of the ridge are only 500 - 600m above us.
The Pisang Peak.
The Kangla Himal seen from the Kangla Pass basecamp.
Sunrise at the Kangla basecamp.
The Kangru Himal 6,981 on the left. Behind, Manaslu and Peak 29, on the right is Pisang Peak.
You can see Nemjung on the left. The Kangru Himal 6,981 on the left-centre. Behind, Manaslu and Peak 29, on the right is Pisang Peak.
Approaching the crest of the pass.
The Kangla Himal from the pass.
The panoramic view from the Kangla Pass. The Annapurna Range dominates the view.
Looking west. On the left is the Annapurna Himal, on the right are the Chulu Peaks.
The ridge leading to the Pisang Peak.
Lamjung Himal on the left and Annapurna II 7,937m.
On the left is Annapurna IV 7,525m, centre is Annapurna III 7,555m, next is Gangapurna 7,454m and on the right is Annapurna I 8,091m.
On the left is Annapurna III 7,555m, next is Gangapurna 7,454m and on the right is Annapurna I 8,091m. You can even see the very top of Machhapuchhre on the extreme left.
Annapurna II 7,937m
The village of Nawal.
Nawal 3,660m and Annapurna III.
Nawal
Our last dinner of the trek. Everyone was happy for the successful finish to our adventure.
The group photo at the end in Nawal.
Kangla Pass seen from he road between Chame and Manag.
Annapurna III from the Manang road.