Mt. Kailash

Mount Kailash, called Kelasa, Mahameru, Meru, Sineru or Neru in the Tipitaka, is a 6638 meters high peak in the western Himayayas (A.I,227; Ja.I,321; III,210). The Tibetans call it Khang Rinpoche. The commentary says the mountain is bent inwards `like a crow’s beak' which is a clear reference to its unusual bent pyramid-shaped summit. Although by no means the highest peak in the Himalayas the much lower mountains nearby make it look high. By any standards is is an incredibly impressive mountain. In ancient Indian geography, Mt Kailash, more commonly called Mt. Meru, was believed to be the point at which the four continents met, the highest mountain on earth and, according to later cosmology, the place where the gods dwelt. Hindus believe that Siva and Paravati dwell on the mountain and the Jains believe that one of their Titankaras was enlightened there. It is sometimes said that Mt. Kailash is ‘sacred' to Buddhists, Hindus, Jains and to followers of Bon, the indigenous religion of Tibet, but this statement needs to be qualified as far as early Buddhism is concerned. While the early Buddhists glorified Mt Kailash for its size, majesty and beauty, they did not believe that it had any spiritual powers as such. According to the Buddha, going to `sacred' mountains, trees or shrines cannot give any genuine spiritual benefit (Dhp.188-92). However, in the Tipitaka, Mt Kailash's perceived characteristics are sometimes equated with the highest spiritual values. To have attained enlightenment was metaphorically described as having `touched great Neru's peak' (M.I,338). The mountain's immovability and equanimity were also seen as traits worthy of emulation.
However, other characteristics of the mountain were considered less admirable. Legend said that it gave off a golden light which made the animals that lived on it, noble and ignoble, all appear to be the same. In other words, it lacked discrimination (avisesakara) and the ability to distinguish (navibhajati) between skilful and unskilful, good and bad, foolishness and wisdom (Ja,III,247; V,425). The Jatakas uses this legend to make a very important point.
In contemporary Western society, there is considerable reluctance to express disapproval of any belief, no matter how unrealistic, or any behaviour no matter how immoral. When opinions about such things are made hastily or with bias, when they become a means of avoiding looking at oneself or when they lead to self-righteousness and smugness, such reluctance is more than justified. But having philosophical ideals and ethical values and then living by them, requires us to be discriminating, to make informed judgments and to chose one idea or course of action and reject others. This is how wisdom is developed.