A VUCA World and how it impacts us

The past few years have shown us in no uncertain words how volatile our world is. Every week brings new changes and most of us are unable to make any plans because we don’t know what next week will bring us.

This is encapsulated very well in the acronym VUCA which stands for Volatile, Uncertain, Complex and Ambiguous which stands for what our world is today. First used in 1987, the acronym draws on the leadership theories of Warren Bennis and Burt Nanus, to describe or to reflect on the volatility, uncertainty, complexity and ambiguity of general conditions and situations. The U.S. Army War College introduced the concept of VUCA to describe the more volatile, uncertain, complex and ambiguous multilateral world perceived as resulting from the end of the Cold War and more frequent use and discussion of the term VUCA began from 2002. It has subsequently taken root in emerging ideas in strategic leadership that apply in a wide range of organizations, from for-profit corporations to education.

The deeper meaning of each element of VUCA serves to enhance the strategic significance of the VUCA foresight and insight as well as the behaviour of groups and individuals in organisations. It discusses systemic failures and behavioural failures, which are characteristic of organisational failure.

V stands for Volatility which is the nature and dynamics of change, and the nature and speed of change forces and change catalysts. It refers to the speed of change in an industry, market or the world in general. It is associated with fluctuations in demand, turbulence and short time to markets and it is well-documented in the literature on industry dynamism. The more volatile the world is, the more and faster things change.

U is Uncertainty or the lack of predictability, the prospects for surprise, and the sense of awareness and understanding of issues and events. Uncertainty refers to the extent to which we can confidently predict the future. Part of the uncertainty is perceived and associated with people’s inability to understand what is going on. Uncertainty, though, is also a more objective characteristic of an environment. Truly uncertain environments are those that don’t allow any prediction, also not on a statistical basis. The more uncertain the world is, the harder it is to predict.

C means Complexity which is the multiplex of forces, the confounding of issues, no cause-and-effect chain and confusion that surrounds organisations. It refers to the number of factors that we need to take into account, their variety and the relationships between them. The more factors, the greater their variety and the more they are interconnected, the more complex an environment is. Under high complexity, it is impossible to fully analyse the environment and come to rational conclusions. The more complex the world is, the harder it is to analyse.

And lastly, A stands for Ambiguity which encompasses the haziness of reality, the potential for misreads, and the mixed meanings of conditions and the cause-and-effect confusion. These elements present the context in which organizations view their current and future state, present boundaries for planning and policy management and come together in ways that either confound decisions or sharpen the capacity to look, plan and move ahead. It points to a lack of clarity about how to interpret something. A situation is ambiguous, for example, when information is incomplete, contradicting or too inaccurate to draw clear conclusions. More generally it refers to fuzziness and vagueness in ideas and terminology. The more ambiguous the world is, the harder it is to interpret.

The particular meaning and relevance of VUCA often relate to how people view the conditions under which they make decisions, plan forward, manage risks, foster change and solve problems. In general, the premises of VUCA tend to shape an organisation’s capacity to anticipate the issues that shape, understand the consequences of issues and actions, appreciate the interdependence of variables, prepare for alternative realities and challenges and interpret and address relevant opportunities. For most organisations, VUCA is a practical code for awareness and readiness.

So how can we try and navigate a VUCA World? Though it may seem inescapable in certain situations and industries, one can use it to advantage. The key to managing is to break VUCA down into its parts and to identify volatile, uncertain, complex, or ambiguous situations. Each type of situation has its causes and resolutions, so one should aim to deal with one at a time.

  • Counter volatility with vision. Accept and embrace change as a constant and don’t resist it.
  • Create a strong, compelling statement of objectives and values, and develop a clear, shared vision of the future. Have flexible goals which can be amended quickly.
  • Meet uncertainty with understanding which can help understand and develop new ways of thinking and acting in response to VUCA’s elements.
  • Make investing in, analysing and interpreting business and competitive intelligence a priority, so that one doesn’t fall behind. Stay up to date with industry news, and listen carefully to find out what others want.
  • Review and evaluate performance. Consider what one did well, what came as a surprise, and what one could do differently next time.
  • Simulate and experiment with situations, so that one can explore how they might play out, and how one might react to them in the future. Aim to anticipate possible future threats and devise likely responses. Gaming, scenario planning, crisis planning and role-playing are useful tools for generating foresight and preparing responses.
  • Communicate clearly because in complex situations, clearly expressed communication help to understand direction.
  • Develop and promote collaboration. VUCA situations are often too complicated for one person to handle, so strong teams that can work effectively in a fast-paced, unpredictable environment is essential.
  • Fight ambiguity with agility by promoting flexibility, adaptability and agility. Plan, but build in contingency time and be prepared to alter plans as events unfold.
  • Hire, develop and promote people who thrive in VUCA environments as these people are likely to be collaborative, comfortable with ambiguity and change, and have complex thinking skills.
  • Encourage people to think and work outside of their usual functional areas, to increase their knowledge and experience. Job rotation and cross-training can be excellent ways to improve agility.
  • Lead teams, but don’t dictate to or control them, instead develop collaborative environments and work hard to build a consensus. Encourage debate, dissent and participation from everyone.
  • Embrace an ideas culture. Reward team members who demonstrate vision, understanding, clarity, and agility.

When one is affected by VUCA, one has a choice. Either one allows VUCA to manage, overload and overwhelm them, or they accept and manage it so that they can mitigate its effects. When one decides to accept VUCA, they choose to make themselves and others less vulnerable and empower everyone to deal with uncontrollable, unpredictable forces.

In My Hands Today…

Marley and Me: Life and Love With the World’s Worst Dog – John Grogan

John and Jenny were just beginning their life together. They were young and in love, with a perfect little house and not a care in the world. Then they brought home Marley, a wiggly yellow furball of a puppy. Life would never be the same.

Marley quickly grew into a barreling, ninety-seven-pound streamroller of a Labrador retriever, a dog like no other. He crashed through screen doors, gouged through drywall, flung drool on guests, stole women’s undergarments, and ate nearly everything he could get his mouth around, including couches and fine jewelry. Obedience school did no good—Marley was expelled. Neither did the tranquilizers the veterinarian prescribed for him with the admonishment, “Don’t hesitate to use these.”

And yet Marley’s heart was pure. Just as he joyfully refused any limits on his behavior, his love and loyalty were boundless, too. Marley shared the couple’s joy at their first pregnancy, and their heartbreak over the miscarriage. He was there when babies finally arrived and when the screams of a seventeen-year-old stabbing victim pierced the night. Marley shut down a public beach and managed to land a role in a feature-length movie, always winning hearts as he made a mess of things. Through it all, he remained steadfast, a model of devotion, even when his family was at its wit’s end. Unconditional love, they would learn, comes in many forms.

Festivals of India: Vasant Panchami

Spring is in the air and over the weekend, the festival of Vasant Panchami, which marks the arrival of spring was celebrated last Saturday. Also known as Saraswati Puja in honour of the Goddess of learning, Goddess Saraswati, the festival is celebrated across the Indian subcontinent in various ways depending on the region. Vasant Panchami also marks the start of preparation for Holika and Holi, which take place forty days later. The Vasant Utsava or festival on Panchami is celebrated forty days before spring, because any season’s transition period is 40 days, and after that, the season comes into full bloom.

Vasant Panchami is celebrated every year on the fifth day of the bright half of the Hindu lunisolar calendar month of Magha, which typically falls in late January or early February. It is generally winter-like in northern India, and more spring-like in central and western parts of India on Vasant Panchami, which gives credence to the idea that spring is actually in full bloom 40 days after the Vasant Panchami day.

Not just observed by the Hindus, Vasant Panchami has been a historical tradition of the Sikhs as well and is known as Sri Panchami in the southern states. On the island of Bali and among the Hindus of Indonesia, it is known as Hari Raya Saraswati and marks the beginning of the 210-day long Balinese Pawukon calendar.

Vasant Panchami is dedicated to the Goddess Saraswati who is the Goddess of knowledge, language, music and all arts. She symbolizes creative energy and power in all its forms, including longing and love. The season and festival also celebrate the agricultural fields’ ripening with yellow flowers of mustard crop, which Hindus associate with Goddess Saraswati’s favourite colour with people dresssing in yellow saris or shirts and accessories, sharing yellow-coloured snacks and sweets. Some add saffron to their rice and then eat yellow cooked rice as a part of an elaborate feast.

The main reason for yellow being the dominant colour during Vasant Basant Panchami is because at this time, bright yellow flowers of ripe mustard plants can be spotted in the fields of rural North India as well as many seasonal flowers are yellow, including marigold and daffodils which are offered to the Goddess. Though Goddess Saraswati is seen wearing a white saree with white flowers and pearls, it is said that yellow is her favourite colour which is why the Goddess is decorated with yellow flowers and sarees of the same colour, though people also sometimes use white symbolising purity and wisdom. Another reason behind using yellow is said that on this festival the sun starts moving northwards or on its Uttarayan path and the yellow colour symbolises and teaches everyone to become serious and sharp like the sun.

Many families mark this day by sitting with babies and young children, encouraging their children to write their first words with their fingers, and some study or create music together. On the day before Vasant Panchami, Goddess Saraswati’s temples are filled with food so that she can join the celebrants in the traditional feasting the next morning. In temples and educational institutions, statues of the goddess are dressed in yellow and worshipped with many educational institutions arranging for special prayers in the morning to seek the blessing of the Goddess. Poetic and musical gatherings are held in some communities in reverence for Goddess Saraswati.

In Nepal, Bihar and the eastern states of India such as West Bengal including the north-eastern states like Tripura and Assam, people visit temples dedicated to the Goddess and worship her by performing the Saraswati Puja with most schools arranging special Saraswati pujas for their students on their premises. In Bangladesh, all major educational institutes and universities observe it with a holiday and a special puja. In Odisha, the festival is celebrated as Basanta Panchami, Sri Panchami or Saraswati Puja with prayers performed in schools and colleges across the state. Children aged four and five years old start learning on this day in a unique ceremony named Khadi-Chuan or Vidya-Arambha. In southern states such as Andhra Pradesh, the same day is called Sri Panchami where Sri refers to her as another aspect of the one Goddess Devi. In Tamil Nadu, Goddess Saraswati is celebrated on the penultimate day of the ten-day Dusshera festival. On this day, books belonging to all members of the family are kept in front of a photograph or statue of the Goddess and prayed. The next day, every one of the books are opened and a few lines from each read. Children starting school also have a Vidya Arambam ceremony where parents help them trace a word on rice. GG & BB also had this ceremony when they were about two, just before they started pre-school.

The festival is associated with the emotions of love and emotional anticipation in Kutch in Gujarat and is celebrated by preparing a bouquet and garlands of flowers set with mango leaves, as a gift. People dress in saffron, pink or yellow and visit each other with songs about Lord Krishna’s pranks with Goddess Radha, considered to mirror Kama-Rati sung which also symbolises Lord Kamadeva and his wife Rati. In Maharashtra, Madhya Pradesh, Chhattisgarh and Uttar Pradesh, after bathing in the morning, people worship Shiva and Parvati and make offerings of mango flowers and the ears of wheat. In the Punjab region, Basant is celebrated as a seasonal festival by all faiths and is known as the Basant Festival of Kites. Children buy dor or thread and guddi or patang or kites for the sport. The people of Punjab wear yellow clothes and eat yellow rice to emulate the yellow mustard or sarson flower fields, or play by flying kites.

Namdhari Sikhs have historically celebrated Basant Panchami to mark the beginning of spring and other Sikhs treat it as a spring festival, joyfully celebrating it by wearing yellow-coloured clothes, emulating the bright yellow mustard flowers in the fields. Maharaja Ranjit Singh, the founder of the Sikh Empire, encouraged the celebration of Basant Panchami as a social event in the Gurdwaras. In 1825 he gave 2,000 rupees to the Harmandir Sahib Gurdwara in Amritsar to distribute food and held an annual Basant fair and sponsored kite flying as a regular feature of the fairs. Maharaja Ranjit Singh and his queen Moran would dress in yellow and fly kites on Basant Panchami and also hold a darbar or court in Lahore on this day which lasted ten days when soldiers would dress in yellow and show their military prowess. In the Malwa region, the festival of Basant Panchami is celebrated with wearing of yellow dress and kite flying. In Kapurthala and Hoshiarpur, a Basant Panchami fair is held where people attend wearing yellow clothes, turbans or accessories. Sikhs also remember the martyrdom of the child Haqiqat Rai on Basant Panchmi, who was arrested by the Muslim ruler Khan Zakariya Khan after being falsely accused of insulting Islam. Rai was given the choice of converting to Islam or death and, having refused conversion, was executed on the Basant Panchami of 1741 in Lahore, Pakistan. Nihangs go to Patiala on Basant Panchami and dress in Pink and Yellow on the month of Vaisakh and not only on the day of Basant Panchami.

In Bali and among Indonesian Hindus, Hari Raya Saraswati which is the festival’s local name, is celebrated with prayers in family compounds, educational institutions, and public venues from morning to noon. Teachers and students wear brightly coloured clothes instead of their usual uniforms, and children bring traditional cakes and fruit to school for offerings in a temple.

In Pakistan, kite flying in Lahore goes back centuries and evolved into a highly competitive sport after partition and the creation of Pakistan, not limited to spring only. Given the shared history and culture in the Indian subcontinent, the Punjabi Muslims in and around Lahore also celebrate kite flying as a sport in Pakistan from home rooftops during the Basant season.

Another legend behind Vasant Panchami is based on the Hindu god of love called Kama. Pradyumna is Kamadev personified in Krishna’s Book. Thus Vasant Panchami is also known as Madana Panchami with Pradyumna the son of Rukmini and Lord Krishna who awakens the passions of the earth and its people and so the world blooms anew. It is remembered as the day when the Rishis or sages approached Lord Kama to wake up Lord Shiva from his yogic meditation. They support Goddess Parvati who is doing penance to get Lord Shiva as a husband and seek Kama’s help to bring Lord Shiva back from his meditation to worldly desires. Lord Kama agrees and shoots arrows, made of flowers and bees, at Shiva from his heavenly bow of sugarcane to arouse him to pay attention to Goddess Parvati. Lord Shiva awakens from his meditation, but when his third eye opens, a fireball is directed to Lord Kama who is burnt to ashes. Vasant Panchami is hence remembered not only as the day Kamadeva was asked to stir Lord Shiva’s desire for Goddess Parvati but also as the time of year Kamadeva stimulates the passions of both the earth and its people, as the lands come alive with new blossoms.

In My Hands Today…

Indistractable: How to Control Your Attention and Choose Your Life – Nir Eyal and Julie Li

You sit down at your desk to work on an important project, but a notification on your phone interrupts your morning. Later, as you’re about to get back to work, a colleague taps you on the shoulder to chat. At home, screens get in the way of quality time with your family. Another day goes by, and once again, your most important personal and professional goals are put on hold.

What would be possible if you followed through on your best intentions? What could you accomplish if you could stay focused and overcome distractions? What if you had the power to become “indistractable”?

International best-selling author, former Stanford lecturer, and behavioral design expert, Nir Eyal, wrote Silicon Valley’s handbook for making technology habit-forming. Five years after publishing Hooked, Eyal reveals distraction’s Achilles’ heel in his groundbreaking new book.

In Indistractable, Eyal reveals the hidden psychology driving us to distraction. He describes why solving the problem is not as simple as swearing off our devices: Abstinence is impractical and often makes us want more.

Eyal lays bare the secret of finally doing what you say you will do with a four-step, research-backed model. Indistractable reveals the key to getting the best out of technology, without letting it get the best of us.

Inside, Eyal overturns conventional wisdom and reveals:

Why distraction at work is a symptom of a dysfunctional company culture – and how to fix it
What really drives human behavior and why “time management is pain management”
Why your relationships (and your sex life) depend on you becoming indistractable
How to raise indistractable children in an increasingly distracting world
Empowering and optimistic, Indistractable provides practical, novel techniques to control your time and attention – helping you live the life you really want.

Travel Bucket List: India – Manipur Part 3

Chandel
64 km south of Imphal lies the tiny, but scenic town of Chandel, also known as Lamka. Not very far from India’s border with Myanmar, it is also known as the Gateway to Myanmar and is famous for being home to more than 20 native tribes with each tribe offering a unique identity to the area. Chandel is also known for its numerous varieties of Orchids, ornamental plants, and some very useful medicinal plants. Some of the must-visit spots here include the Tengnoupal, which is the highest point in the area and can offer some stunning sceneries and views.

Founded in 1989, the Yangoupokpi – Lokchao Wildlife Sanctuary covers an area of 185 sq km and is home to multiple species of mammals, birds, reptiles, amphibians as well as fish. This sanctuary is one of the nine Identified Important Bird Areas or IBAs in Manipur, where the IBA is of critical importance for environmental conservationists and bird watchers as it is the only place where the endangered Green Peafowl can still be sighted. It is also one of those rare forests where communities of people live in tandem with nature. Seven forest villages are presently housed in the sanctuary and the villagers are dependent on the natural resources of the forest for their livelihood. The sanctuary is located at the India-Myanmar border, housing a mix of riverine and terrestrial ecosystems.

The sanctuary is home to many rare varieties of wild orchids, most of them unknown to the world as yet. Other trees forming the forest cover include the Dipterocarpus Turbinatus or Gurjan, the Tectona Grandis or Teak, the Melanorrhoea Usitata or Burmese Lacquer, the Terminalia Chebula or Black Myrobalan, the Emblica Officinalis or the Indian Gooseberry, the Cedrella Toona or the Indian Cedar, the Quercus Spp or the Oak, the Bauhinea, the Dillenia, and many varieties of bamboo. The wildlife sanctuary is home to 42 mammal species, 74 bird species, 29 reptile species, 6 amphibian species, and 86 fish species. The Hoolock Gibbon, the only variety of the ape found in India as well as the Snow Leopard and Golden Cat, which make rare appearances during the night, are also found here. Around the border area, the extremely rare Malayan Sun Bear can also be found. The best time to visit the Yangoupokpi Lokchao Wildlife Sanctuary is between October to April.

Tengnoupal
Located about 70 km southeast of Imphal and 20 km from Chandel is the hilly town of Tengnoupal which lies at the highest point of the NH-2 between Imphal and Moreh at the end of northwestern Myanmar and the ASEAN Highway passes through the village. The climate is cold all throughout the year and remains foggy during the rainy season and the village was founded by Pu Houlim Loikhom Mate and it is the largest village of the Kuki people settlement in the district. Due to its strategic importance, the village has seen many battles in the course of history including World War II. The main attraction here is the Tengnoupal which provides a bird’s eye view of the entire valley, from an altitude of 2,500 to 10,000 feet and is the highest point in the state. The Barak and Manipur rivers flow through the town, traversing from north to south.

The story of Tengnoupal is fragmented by the rule and control of different clans and countries. Long ruled by the Pakhanga dynasty, starting from the year 33; it was occupied by the Chinese in 1631. In 1942, it was bombed during World War II by the Japanese. The name Tengnoupal is derived from cactus fencing where teng means cactus and pal is a fence. Tengnou means tender cactus in the local language. It was named after the Awa Laan or the Manipur-Burmese War in the 16th century as cacti were planted as a fence in the Tengnoupal Hill range. The villagers of the then Tengnoupal and surrounding villages fought against the Burmese who invaded the Meitei kingdom of the Imphal Valley and many young warriors of Tengnoupal were killed and taken as a hostage to Burma. In the 19th century, Tengnoupal was the epicentre of the Anglo-Kuki war where more than 30 personnel of the British force were annihilated under the command of Pu Chomsho Mate, the younger brother of Pu Loikhom Mate, Chief of Tengnoupal. After that incident, the British Army captured Tengnoupal and then became the Army and Administrative HQ of the then British colonial government.

During World War II the people of Tengnoupal supported the Indian National Army or the INA led by Subhas Chandra Bose. The INA and the Japanese Army even brought in tanks and other heavy war equipment with the help of the local people led by Pu Sholim Mate and they were about to capture the Imphal Valley. Knowing the advancement of the INA and the Japanese Army, after occupying strategic locations at Tengnoupal the British Royal Air Force or RAF bombarded the hill ranges of Tengnoupal where many INA, Japanese and local volunteers were killed.

Moreh
Located about 108 km southeast of Imphal, Moreh is a border town located on the India–Myanmar border and is also known for its natural beauty. A strategically important town, due to its location at the Indo-Myanmar border Moreh is a sizable commercial hub in North-Eastern India, bringing in traders for cross-border trade. Tamu in Myanmar, just across the Menal river from Moreh, is connected to Moreh via 2 road bridges: The Indo-Myanmar Friendship Bridge and a newer Moreh ICP Bridge which connects the Moreh Integrated Check Post. Tamu in Myanmar connects Moreh in India to Kalewa-Yagyi-Mandalay in Myanmar and Mae Sot in Thailand through the India–Myanmar–Thailand Trilateral Highway. Moreh is also popular for its shopping arcade at Namphanglong, which sells Chinese and Thai goods at cheap prices. Being a border trade and transit town, Moreh plays a key role in the development of the economy of the state with border haat as well as international trade. A significant portion of the economy of Moreh depends on smuggling, including illegal teak smuggled from Myanmar.

Kaina
Located 24 km southeast of Imphal, Kaina is a hillock about 921 m above sea level and is a sacred place for Manipuri Vaishnava Hindus. According to legend, Shri Govindajee appeared in the dream of his devotee, Shri Jai Singh Maharaja, the 18th century King of Manipur and asked him to install in a temple with an image of Shri Govindajee. The image was to be carved out of a jack fruit tree, which was then growing at Kaina. Kaina is famous for the grand feasts performed as well as for the scenic beauty of the hillside.

The Sacred Jackfruit Tree is the tree on Kaina hill from which seven images of Lord Krishna were carved and installed in various temples in Manipur and in the neighbouring state of Assam, including the Shree Govindajee Temple at Imphal. In the past, Kaina Hill was known as Lakhai Phandong Ching and was the royal orchard of the palace. The original location of the jackfruit tree has been declared a historical and archaeological site by the Archaeological Department of Manipur.

Ukhrul
A hill station, Ukhrul is almost akin to paradise with mountains, brooks and waterfalls at every turn. Also known as Hunphun, Ukhrul is the home of the Tangkhul Naga and lies 81 km northeast of the state capital, Imphal. The Khangkhui Cave is a natural limestone cave located in the village of Khagkui, about 16 km from Ukhrul. The ancient pre-historic limestone cave locally called Khangkhui Mangsor, when excavated yielded evidence of habitation of Stone Age communities. According to local folklore, the big hall in the cave is the darbar hall of the Devil King living deep inside while the northern hall is the royal bedroom. During World War II, villagers sought shelter here and the cave can be reached after about an hour’s trek from Khangkui village.

The Shirohi National Park located on the top of Shirui hill lies about 19 km from Ukhrul. It is the only habitat of the beautiful terrestrial lily, Shirui lily or Lilium macklineae, found nowhere in the world except in this park. The park was established in 1982 and among the animals that make their home here include the tragopan, the tiger and the leopard. The main peak of Siroy abounds with flowers during the monsoon and it is a veritable paradise. The Shirui Kashong Peak near Ukhrul is a marvellous hilltop viewpoint located at a height of 2,835 meters above sea level. Several rivers originate from the cracks and slopes of this peak. The exotic Shirui lily flower blooms on the hilltop in May/June and attracts hundreds of scientists and tourists every year. In the park natural life is supported by an undisturbed biological system which has a dense tropical forest all over and temperate forest in the hilltops.

Manipur’s Hills
Manipur’s topology means it is abundant in hills and valleys, many of which are considered sacred by the local tribes. Mount Tempu or Mount Iso is the highest peak in Manipur with the Dzuko Valley below it.

Mount Koubru, one of the highest peaks in Northeast India is easily identified by its humped back like a cow. A place of great religious significance by the adherents of the Sanamahi faith, Mount Koubru also known as Mount Koupalu. It is considered to be the abode of God Lainingthou Koubru, the protector deity of the Northern Kanglei world and Goddess Kounu in Manipuri mythology. It is said that God Lainingthou Koubru lives here with his consort Goddess Kounu and their sacred animal Shamu Laishaa Angouba, the White Elephant. The town of Sapormeina lies below the peak and is one of the most visited pilgrimage sites in Manipur. The mythology of ancient Meitei concerns the study of cosmology as well as that of the human body with Mount Koubru considered to be the head of the body. Many letters of the ancient Meetei Mayek exist atop this mountain. Mount Koubru is considered to be one of the primary pilgrimage sites by the Meitei people; the stone-formations at the peak are believed to be parts of a single human face, resembling the 27 alphabets of the Meitei language. The mountain is also noted for mountain hiking as well as mountain climbing.

Baruni Hill, Nongmaiching Hill, Selloi Langmai Hill or the Sunday Mountain is a hill range and the abode of God Lainingthou Nongpok Ningthou and his consort Panthoibi in Manipuri mythology. The hill is one of the most important pilgrimage sites for followers of the Sanamahi faith and is best known for adventure activities including mountain hiking and mountain climbing. The hill is believed to be the abode of Lord Lainingthou Nongpok Ningthou and his beloved consort Goddess Panthoibi. After the advent of Hinduism in the Kanglei world, the attributes of Lord Lainingthou Nongpok Ningthou was identified as Lord Shiva of Hinduism. The Sanamahi Kiyong Temple, which is the abode of Lord Lainingthou Sanamahi and his mother Goddess Leimarel Sidabi is the most visited one. At the peak of the hill, there is the Khalong Temple, the abode of Nongmai Kainou Chingsomba and in the periphery is the Baruni Mahadeva Temple. Manipuri people climb the hill annually after Yaoshang and the temple is a sacred pilgrimage site of the Kabui, Tangkhul, Kom, Hmar, Chothe, Zeliangrong, Meitei and Bishnupriya Manipuri people and the followers of Sanamahi faith.

The Thangjing Hill is a hill range and the abode of God Eputhou Thangjing and other Meitei deities in Meitei mythology. The temple of Lord Eputhou Thangjing at the hilltop is a major pilgrimage site for followers of the Sanamahi faith. In Meitei mythology, the hill is mainly associated with the deity Lord Eputhou Thangjing who is the guardian of the mountain and the protector of the south of the Kanglei world. The hill is also mentioned in the great Meitei epic poetry, Khamba Thoibi.

The Sadu Chiru waterfall, near the Ichum Keirap village, about 27 km from Imphal, consists of three falls with the first falling from about 98 feet high and has the Agape Park in the vicinity.

With this, the series on Manipur comes to an end. I do hope this has inspired some of you to make a trip to this lovely state when things are better. I know I will.