Sherpa (People from east) migrated from east part of Tibet around 16th century and settled down in Khumbu valley (Mount Everest region). Since then they have been practicing different kind of ceremonies like, harvesting, marriage, funeral, deity worshiping, child naming, driving out evil spirits. There is a strong relation between local community and monastic community. Every ceremony, the presence of monastic community is very important and in monastic community ceremonies the local community presence is also very important. Mani rimdu is one of the most important festivals in Khumbu region.
Mani rimdu is a 19-day sequence of sacred ceremonies and empowerments culminating in a public festival lasting for three days. It is an opportunity for Sherpa and Tibetans to gather and celebrate together with the monastic community.
Mani Rimdu is a re-creation of legendary events; the establishment of Buddhism in Tibet by the great saint, Guru Rinpoche (Padmasambhava). Through the dances, symbolic demons are conquered, dispelled, or converted to Dharma Protectors, as positive forces clash with those of chaos. The dances convey Buddhist teachings on many levels – from the simplest to the most profound – for those who do not have the opportunity to study and meditate extensively. The monks, who perform the dances, first take vows at an empowerment ceremony with the head lama of the monastery. During the dances they become deities, rather than ordinary people. Because the dances are regarded as sacred, they can only be performed in the context of Mani Rimdu, and not for ordinary entertainment. It believes that “seeing Mani Rimdu is like receiving a blessing”.
Highlights of the trek
Festival preparation
Mani Rimdu takes place from the first day of the tenth month of the Tibetan lunar calendar, falling between mid-October and mid-November. It lasts until the nineteenth day of the month. From the beginning until the end of the festival, 24-hour puja’s (rituals) are performed by the monks to consecrate the Mandala, the Mani Rilwu Pills (sacred pills), the Tshereel (pills for long life) and the Torma.
The sand mandala
The Mandala is carefully constructed, grain by grain, from colored sand; an intricate and symbolic design that takes many days to complete. Protective dagger deities are placed around the Mandala, and the bowl of Mani Rilwu pills (spiritual medicine) is placed above the center.
The Mandala becomes the palace of Garwang Thoze Chenpo, the Lord of the Dance; an emanation of the Buddha of Compassion, and the central deity of Mani Rimdu. The mantra “OM AH HUNG RHI, OM MANI PADME HUMG”, is repeated thousands of times by the monks during the weeks of ceremony preceding the public festival. During their meditation, they visualize compassion flowing in the form of the mantra, into the Mandala and the Mani Rilwu pills. Compassion then radiates out from the Mandala, blessing all those who attend the Mani Rimdu festival.
The Rilwu Pills
The Rilwu are distributed to everyone, after he gives a long life empowerment to the people who come.
The Torma
The torma is made from barley flour and decorated with colored butter. It begins by symbolizing the body of the deity, and by the end of the ceremony, symbolizes enlightenment itself. It stands in the front of the mandala on its own shrine, at the very heart of the temple.
The Empowerment (Wong)
The Wong is the opening public ceremony. It’s performed on the full moon day, of the tenth month in the Tibetan lunar calendar. The head Lama, gives the empowerment on this auspicious occasion; for long life, happiness and prosperity. The sacred Mani Rilwu (sacred pills) and Tshereel (pills for long life), are given to everyone attending.
THE DANCES (CHHAM)
Ser kyem
This offering of spiritual nectar is made in many ceremonies. The six dancers represent Ngag-pa (Tantric magicians). They make offerings of alcohol from silver chalices, and small tormas, to the Lama, Yidam, Khandro, and Shi-Dak (Earth deities).
A Buddhist practitioner takes ‘refuge’ in the Lama (spiritual guide), Yidam (personal deity) and Khandro (wisdom dakini). A central theme in Tibetan Buddhist practice is to make offerings to these beings, so that they will help with the virtuous actions that lead to Buddhahood.
Khing
The four dancers, Ghing, are servants of Guru Rinpoche, connected with his emanation as Dorje Trollo. They have come from his Pure Land of Sangdok Palri, where they live within his mandala. They herald the imminent arrival of Guru Rinpoche at the Mani Rimdu.
Two of the Ghing are male, and carry cymbals, while the two females carry drums. The male represents skilful means and the females represent wisdom; these two aspects of the path to enlightenment are at the heart of Vajrayana (Tantric) practice union of skilful means or compassion, and wisdom is often depicted, and frequently misunderstood, in Tantric iconography.
DHORJI TROLLO (PADHMA SAMBHAWA)
Preceded by a reverent monk holding burning incense, Guru Rinpoche makes his dramatic appearance in the form of Dorje Trollo (the Adamantine Sagging-Belly). Guru Rinpoche has seven other emanations, six of which are peaceful. Dorje Trollo, is one of the wrathful forms he assumes, to defeat the demons in Tibet. He comes from his home on the Copper Mountain riding a flying tiger, together with the Ghing.
Having paced out his symbolic mandala, Guru Rinpoche is invited to a throne and offerings are made to him, as benefits the ‘Second Buddha’.
In his right hand he carries a dorje, a symbolic diamond or thunderbolt, representing indestructibility, while in his left hand he brandishes a phurba, a symbolic dagger for slaying demons. Having overcome the demons, Guru Rinpoche converts them to Buddhism, and makes them take solemn vows to protect the teachings and all practitioners.
The symbolism can be interpreted on many levels; the inner demons of hatred, greed, and ignorance can be overcome by meditation on compassion and wisdom, and transformed into Enlightenment.
Nga chham
The Drum Dance is performed by six Ngag-Pa to celebrate the attainment of Samadhi (meditative concentration).
Mi Chhering
A one-actor comic interlude, Mi-Tsering, (Long Life Man) is the children’s favorite. He is a kind, bumbling, gentle old man. He means well and does his best, but inevitably gets everything wrong. He is, however, convinced that he’s an expert and tries to instruct others in some of the temple rituals, such as offering khataks (silk scarves), or doing prostrations. His, is a light-hearted comic act, yet it brings a poignant message of encouragement to ordinary people – that sincerity and good intentions count for as much as expertise. It is Mi-Tsering who heads the procession of monks welcoming the head Lamas arrival at the monastery, and who heralds him into the courtyard to preside over the dances. He is an acknowledgement of everyman’s good intentions, however humble.
Thur dhag
Thur-Dhag, the Dance of Liberation, is the central act of the sacred dance. The two skeleton figures are the Lords of the Universal Cemetery – reminders of the transient nature of human existence. Two Ngag-pas enter and perform a mystical invocation, luring all demons and negative energies, then trap them into a small dough figure. At the same time, Trulshig Rinpoche performs a wrathful fire puja – calling the demons in, with long strokes of a nine-pronged dorje with black pennant. The demons are trapped, and ceremonially burned on a small pyre, as an offering to the gods, who are then asked to liberate the world. With symbolic strokes of his phurba, Rinpoche, out of compassion even for demons, sends them to the realm of wisdom.
The demons of hatred, greed, and ignorance are dead. The Lords of the Cemetery carry the corpse to the Gods of the Mandala. The ashes from the pyre are buried under a flagstone in the courtyard.
Mi-Nak
The two black men are servants of, Shalung Genyen Chenpo, the protector deity of Dza-Rong-Phu monastery, who appears next. Shalung Genyen Chenpo, was originally fierce and a murderer, but is later reformed and becomes a protector of the Dharma.
Khang du
Five Wisdom Dakinis enter and make offerings of tsog, song, and dance to the head lama of the monastery. These Wisdom Dakini’s are the active part of the Lama, Yidam, and Khandro. There is further ceremony and procession by the monks.
Tok-Den
This second comic interlude, is a kind of spiritual soap opera. A Tantric yogi and his two hopeless disciples attempt to cope with life, death, love, lust, alcohol, and an assortment of other samsaric problems. At the end of the scene, Tok-Den, demonstrates his spiritual prowess by bending a metal sword against his unprotected skin.
Ngag-Pa
A monk takes out a Torma as a compassionate offering to the beings, who like leftovers.
Ti-Cham
The Knife Dance cuts up and destroys any remaining demons.
Lok chham
This is the Finishing Dance, and concludes Mani Rimdu.
AFTER CONCLUDING MONKS MANI RIMBU DANCE, THE LOCAL PEOPLE PERFORM SHERPA CULTURE DANCE FOR WHOLE NIGHT, QUITE OFTEN DANCE COMPETITION AMONG DIFFERENT SHERPA VILLAGES.
The fire puja ( JINSAK )
The Fire Puja is performed in the courtyard the day after the dances. Most of the village people have gone home, and monastery has a quiet, almost family atmosphere.
The Fire Puja is an offering to Agni (the god of fire), and to the Gods of the mandala – to allay all harm in the world. The harm is visualized as dissolving into the grain and butter is burned.
Lokpar (Distruction or dismantle of the sand mandala)
Afterwards, the sand mandala in the temple is dismantled, and the sand is given as an offering to the serpent gods (Nagas), at the spring near the monastery.
There are two Mani Rimdu festivals in Everest in region. Tengboche monastery in November and Thame monastery in mid of May.
Normally the festival held around 10th of November to 14th November at Tengboche Monastery and around 14th to 17th May.
Day 1 Arrival in Kathmandu and transfer to Hotel.
Day 2 Sightseeing in Kathmandu
Day 3 early morning flight to Lukla and trek to Phakding (2610 meters).
Day 4 Trek to Namche ( 3400 meters )
Day 5 Acclimatizing day at Namche
Day 6 Trek to Tengboche (3860 meters)
Day 7 ,8,9 at Tengboche for Mani rimdu festival.
Option 1 Everest Basecamp (3 days at Tengboche is a good acclimatizing process for further trek).
Day 10 trek to Dingboche (4410 meters)
Day 11 trek to Lobuche (4900 meters)
Day 12 trek to Everest base camp and overnight at Gorokshep (5140 meters)
Day 13 Hike to Kalapathar ( 5545mts) and trek to back to Dingboche.
Day 14 Trek back to Diboche (3810 meters)
Day 15 Trek back to Namche
Day 16 Trek back to Lukla
Day 17 Fly back to Kathmandu
Day 18 Fly back home.
Option 2 – Cultural trip around Khumbu
Day 10 Trek to Ama Dablam Base camp through secret valley route and overnight at Pangboche.
Day 11 Visit oldest Sherpa monastery ( built in 16th century) and trek to Phortse.
Day 12 Trek to to Namche bazaar
Day 13 Trek back to Lukla
Day 14 Fly back to Kathmandu
Day 15 Sightseeing in Kathmandu
Day 16 Fly back home
ITINERARY FOR THAME MANI RIMDU TREK
Day 1 Arrival in Kathmandu and transfer to Hotel.
Day 2 Sightseeing in Kathmandu
Day 3 Early morning flight to Lukla and trek to Phakding (2610 meters).
Day 4 Trek to Namche ( 3400 meters )
Day 5 Acclimatizing day at Namche
Day 6 Trek to Thame (3800 meters)
Day 7 ,8,9 at Thame for Mani rimdu festival.
Day 10 Hike to Sumdur Peak ( 5200 meters) and overnight at Thame.
Day 11 Trek to Thengpo valley.
Day 12 Trek back to Namche
Day 13 Trek back to Lukla
Day 14 Fly back to Kathmandu
Day 15 Sightseeing in Kathmandu
Day 16 Fly back home.
Option For Everest base camp trek
Day 10 Trek to Khumjung 3700 meters
Day 11 Trek to Phorste 3800 meters
Day 12 Trek to Dingboche (4410 meters)
Day 13 Trek to Lobuche (4900 meters)
Day 14 Trek to Everest base camp and overnight at Gorokshep (5140 meters)
Day 15 Hike to Kalapathar ( 5545mts) and trek to back to Dingboche.
Day 16 Trek back to Diboche (3810 meters)
Day 17 Trek back to Namche
Day 18 Trek back to Lukla
Day 19 Fly back to Kathmandu
Day 20 Fly back home.
Airport pickup and drop (All land vehicles).
Kathmandu Sightseeing tour with English speaking guide
All domestic airfare and ground transportation (Fly to Lukla and way back)
Accommodation with breakfast in Kathmandu as per above program.
All accommodation during your trek
Highly experience, helpful and friendly English speaking guide and strong porter.
Meals (breakfast, lunch and dinner) with tea and coffee during your trek.
Staff salary and insurance
TIMS card charge (Trekkers Information Management System)
All government taxes.
International air fare to Nepal.
Nepal entry visa fee
Travel insurance and helicopter charter in any cases but if you want us to arrange,
personal Expenses
Any kinds of alcoholic drinks, cold drinks, phone call, internet, laundry etc.
Tips for your crews ( Guide, porter and driver)
Here at Acclimatize Nepal you will find our guides to be professionals and our trips are well organized. We will introduce you to the unique lifestyle great variety of cultures and traditions, history, wildlife, wilderness and the superb Himalayan landscapes. We are also ecologically conscious, operating tours in small groups to minimize the impact on the fragile environment and to maximize the enjoyment and comfort of the group.
Sherpa (People from east) migrated from east part of Tibet around 16th century and settled down in Khumbu valley (Mount Everest region). Since then they have been practicing different kind of ceremonies like, harvesting, marriage, funeral, deity worshiping, child naming, driving out evil spirits. There is a strong relation between local community and monastic community. Every ceremony, the presence of monastic community is very important and in monastic community ceremonies the local community presence is also very important. Mani rimdu is one of the most important festivals in Khumbu region.
Mani rimdu is a 19-day sequence of sacred ceremonies and empowerments culminating in a public festival lasting for three days. It is an opportunity for Sherpa and Tibetans to gather and celebrate together with the monastic community.
Mani Rimdu is a re-creation of legendary events; the establishment of Buddhism in Tibet by the great saint, Guru Rinpoche (Padmasambhava). Through the dances, symbolic demons are conquered, dispelled, or converted to Dharma Protectors, as positive forces clash with those of chaos. The dances convey Buddhist teachings on many levels – from the simplest to the most profound – for those who do not have the opportunity to study and meditate extensively. The monks, who perform the dances, first take vows at an empowerment ceremony with the head lama of the monastery. During the dances they become deities, rather than ordinary people. Because the dances are regarded as sacred, they can only be performed in the context of Mani Rimdu, and not for ordinary entertainment. It believes that “seeing Mani Rimdu is like receiving a blessing”.
Highlights of the trek
Festival preparation
Mani Rimdu takes place from the first day of the tenth month of the Tibetan lunar calendar, falling between mid-October and mid-November. It lasts until the nineteenth day of the month. From the beginning until the end of the festival, 24-hour puja’s (rituals) are performed by the monks to consecrate the Mandala, the Mani Rilwu Pills (sacred pills), the Tshereel (pills for long life) and the Torma.
The sand mandala
The Mandala is carefully constructed, grain by grain, from colored sand; an intricate and symbolic design that takes many days to complete. Protective dagger deities are placed around the Mandala, and the bowl of Mani Rilwu pills (spiritual medicine) is placed above the center.
The Mandala becomes the palace of Garwang Thoze Chenpo, the Lord of the Dance; an emanation of the Buddha of Compassion, and the central deity of Mani Rimdu. The mantra “OM AH HUNG RHI, OM MANI PADME HUMG”, is repeated thousands of times by the monks during the weeks of ceremony preceding the public festival. During their meditation, they visualize compassion flowing in the form of the mantra, into the Mandala and the Mani Rilwu pills. Compassion then radiates out from the Mandala, blessing all those who attend the Mani Rimdu festival.
The Rilwu Pills
The Rilwu are distributed to everyone, after he gives a long life empowerment to the people who come.
The Torma
The torma is made from barley flour and decorated with colored butter. It begins by symbolizing the body of the deity, and by the end of the ceremony, symbolizes enlightenment itself. It stands in the front of the mandala on its own shrine, at the very heart of the temple.
The Empowerment (Wong)
The Wong is the opening public ceremony. It’s performed on the full moon day, of the tenth month in the Tibetan lunar calendar. The head Lama, gives the empowerment on this auspicious occasion; for long life, happiness and prosperity. The sacred Mani Rilwu (sacred pills) and Tshereel (pills for long life), are given to everyone attending.
THE DANCES (CHHAM)
Ser kyem
This offering of spiritual nectar is made in many ceremonies. The six dancers represent Ngag-pa (Tantric magicians). They make offerings of alcohol from silver chalices, and small tormas, to the Lama, Yidam, Khandro, and Shi-Dak (Earth deities).
A Buddhist practitioner takes ‘refuge’ in the Lama (spiritual guide), Yidam (personal deity) and Khandro (wisdom dakini). A central theme in Tibetan Buddhist practice is to make offerings to these beings, so that they will help with the virtuous actions that lead to Buddhahood.
Khing
The four dancers, Ghing, are servants of Guru Rinpoche, connected with his emanation as Dorje Trollo. They have come from his Pure Land of Sangdok Palri, where they live within his mandala. They herald the imminent arrival of Guru Rinpoche at the Mani Rimdu.
Two of the Ghing are male, and carry cymbals, while the two females carry drums. The male represents skilful means and the females represent wisdom; these two aspects of the path to enlightenment are at the heart of Vajrayana (Tantric) practice union of skilful means or compassion, and wisdom is often depicted, and frequently misunderstood, in Tantric iconography.
DHORJI TROLLO (PADHMA SAMBHAWA)
Preceded by a reverent monk holding burning incense, Guru Rinpoche makes his dramatic appearance in the form of Dorje Trollo (the Adamantine Sagging-Belly). Guru Rinpoche has seven other emanations, six of which are peaceful. Dorje Trollo, is one of the wrathful forms he assumes, to defeat the demons in Tibet. He comes from his home on the Copper Mountain riding a flying tiger, together with the Ghing.
Having paced out his symbolic mandala, Guru Rinpoche is invited to a throne and offerings are made to him, as benefits the ‘Second Buddha’.
In his right hand he carries a dorje, a symbolic diamond or thunderbolt, representing indestructibility, while in his left hand he brandishes a phurba, a symbolic dagger for slaying demons. Having overcome the demons, Guru Rinpoche converts them to Buddhism, and makes them take solemn vows to protect the teachings and all practitioners.
The symbolism can be interpreted on many levels; the inner demons of hatred, greed, and ignorance can be overcome by meditation on compassion and wisdom, and transformed into Enlightenment.
Nga chham
The Drum Dance is performed by six Ngag-Pa to celebrate the attainment of Samadhi (meditative concentration).
Mi Chhering
A one-actor comic interlude, Mi-Tsering, (Long Life Man) is the children’s favorite. He is a kind, bumbling, gentle old man. He means well and does his best, but inevitably gets everything wrong. He is, however, convinced that he’s an expert and tries to instruct others in some of the temple rituals, such as offering khataks (silk scarves), or doing prostrations. His, is a light-hearted comic act, yet it brings a poignant message of encouragement to ordinary people – that sincerity and good intentions count for as much as expertise. It is Mi-Tsering who heads the procession of monks welcoming the head Lamas arrival at the monastery, and who heralds him into the courtyard to preside over the dances. He is an acknowledgement of everyman’s good intentions, however humble.
Thur dhag
Thur-Dhag, the Dance of Liberation, is the central act of the sacred dance. The two skeleton figures are the Lords of the Universal Cemetery – reminders of the transient nature of human existence. Two Ngag-pas enter and perform a mystical invocation, luring all demons and negative energies, then trap them into a small dough figure. At the same time, Trulshig Rinpoche performs a wrathful fire puja – calling the demons in, with long strokes of a nine-pronged dorje with black pennant. The demons are trapped, and ceremonially burned on a small pyre, as an offering to the gods, who are then asked to liberate the world. With symbolic strokes of his phurba, Rinpoche, out of compassion even for demons, sends them to the realm of wisdom.
The demons of hatred, greed, and ignorance are dead. The Lords of the Cemetery carry the corpse to the Gods of the Mandala. The ashes from the pyre are buried under a flagstone in the courtyard.
Mi-Nak
The two black men are servants of, Shalung Genyen Chenpo, the protector deity of Dza-Rong-Phu monastery, who appears next. Shalung Genyen Chenpo, was originally fierce and a murderer, but is later reformed and becomes a protector of the Dharma.
Khang du
Five Wisdom Dakinis enter and make offerings of tsog, song, and dance to the head lama of the monastery. These Wisdom Dakini’s are the active part of the Lama, Yidam, and Khandro. There is further ceremony and procession by the monks.
Tok-Den
This second comic interlude, is a kind of spiritual soap opera. A Tantric yogi and his two hopeless disciples attempt to cope with life, death, love, lust, alcohol, and an assortment of other samsaric problems. At the end of the scene, Tok-Den, demonstrates his spiritual prowess by bending a metal sword against his unprotected skin.
Ngag-Pa
A monk takes out a Torma as a compassionate offering to the beings, who like leftovers.
Ti-Cham
The Knife Dance cuts up and destroys any remaining demons.
Lok chham
This is the Finishing Dance, and concludes Mani Rimdu.
AFTER CONCLUDING MONKS MANI RIMBU DANCE, THE LOCAL PEOPLE PERFORM SHERPA CULTURE DANCE FOR WHOLE NIGHT, QUITE OFTEN DANCE COMPETITION AMONG DIFFERENT SHERPA VILLAGES.
The fire puja ( JINSAK )
The Fire Puja is performed in the courtyard the day after the dances. Most of the village people have gone home, and monastery has a quiet, almost family atmosphere.
The Fire Puja is an offering to Agni (the god of fire), and to the Gods of the mandala – to allay all harm in the world. The harm is visualized as dissolving into the grain and butter is burned.
Lokpar (Distruction or dismantle of the sand mandala)
Afterwards, the sand mandala in the temple is dismantled, and the sand is given as an offering to the serpent gods (Nagas), at the spring near the monastery.
There are two Mani Rimdu festivals in Everest in region. Tengboche monastery in November and Thame monastery in mid of May.
Normally the festival held around 10th of November to 14th November at Tengboche Monastery and around 14th to 17th May.
Day 1 Arrival in Kathmandu and transfer to Hotel.
Day 2 Sightseeing in Kathmandu
Day 3 early morning flight to Lukla and trek to Phakding (2610 meters).
Day 4 Trek to Namche ( 3400 meters )
Day 5 Acclimatizing day at Namche
Day 6 Trek to Tengboche (3860 meters)
Day 7 ,8,9 at Tengboche for Mani rimdu festival.
Option 1 Everest Basecamp (3 days at Tengboche is a good acclimatizing process for further trek).
Day 10 trek to Dingboche (4410 meters)
Day 11 trek to Lobuche (4900 meters)
Day 12 trek to Everest base camp and overnight at Gorokshep (5140 meters)
Day 13 Hike to Kalapathar ( 5545mts) and trek to back to Dingboche.
Day 14 Trek back to Diboche (3810 meters)
Day 15 Trek back to Namche
Day 16 Trek back to Lukla
Day 17 Fly back to Kathmandu
Day 18 Fly back home.
Option 2 – Cultural trip around Khumbu
Day 10 Trek to Ama Dablam Base camp through secret valley route and overnight at Pangboche.
Day 11 Visit oldest Sherpa monastery ( built in 16th century) and trek to Phortse.
Day 12 Trek to to Namche bazaar
Day 13 Trek back to Lukla
Day 14 Fly back to Kathmandu
Day 15 Sightseeing in Kathmandu
Day 16 Fly back home
ITINERARY FOR THAME MANI RIMDU TREK
Day 1 Arrival in Kathmandu and transfer to Hotel.
Day 2 Sightseeing in Kathmandu
Day 3 Early morning flight to Lukla and trek to Phakding (2610 meters).
Day 4 Trek to Namche ( 3400 meters )
Day 5 Acclimatizing day at Namche
Day 6 Trek to Thame (3800 meters)
Day 7 ,8,9 at Thame for Mani rimdu festival.
Day 10 Hike to Sumdur Peak ( 5200 meters) and overnight at Thame.
Day 11 Trek to Thengpo valley.
Day 12 Trek back to Namche
Day 13 Trek back to Lukla
Day 14 Fly back to Kathmandu
Day 15 Sightseeing in Kathmandu
Day 16 Fly back home.
Option For Everest base camp trek
Day 10 Trek to Khumjung 3700 meters
Day 11 Trek to Phorste 3800 meters
Day 12 Trek to Dingboche (4410 meters)
Day 13 Trek to Lobuche (4900 meters)
Day 14 Trek to Everest base camp and overnight at Gorokshep (5140 meters)
Day 15 Hike to Kalapathar ( 5545mts) and trek to back to Dingboche.
Day 16 Trek back to Diboche (3810 meters)
Day 17 Trek back to Namche
Day 18 Trek back to Lukla
Day 19 Fly back to Kathmandu
Day 20 Fly back home.
Airport pickup and drop (All land vehicles).
Kathmandu Sightseeing tour with English speaking guide
All domestic airfare and ground transportation (Fly to Lukla and way back)
Accommodation with breakfast in Kathmandu as per above program.
All accommodation during your trek
Highly experience, helpful and friendly English speaking guide and strong porter.
Meals (breakfast, lunch and dinner) with tea and coffee during your trek.
Staff salary and insurance
TIMS card charge (Trekkers Information Management System)
All government taxes.
International air fare to Nepal.
Nepal entry visa fee
Travel insurance and helicopter charter in any cases but if you want us to arrange,
personal Expenses
Any kinds of alcoholic drinks, cold drinks, phone call, internet, laundry etc.
Tips for your crews ( Guide, porter and driver)
