A young Muktinath nun, who gave her name as Sister Pemba Dorje, had awoken very early in the morning to begin preparations for the darshan of Vishnu-Chenrezig. “Muktinath is a great example of a place of harmony,” she told me, still gathering together a few ritual implements. “Many people come here. Hindus and Buddhist from everywhere. They give rice and money and bring their children and elderly parents. Or they come with photos when people cannot come or who have died. I didn't come because I was Buddhist; I came because I very much like this way. I pray for all beings, for all suffering to stop. I pray for good health and good karma and I look after all the cultures in Nepal and Tibet and India and everywhere. That's why everyone comes to Muktinath. We are for everyone.” “And what about the Shaligrams?” I asked. “Oh, yes. Shaligram is also for everyone. Shaligram is a part of Muktinath and Muktinath is for the world.”

Textual evidence of Hindu influences in Mustang is extremely limited, and many accounts of practices labeled as either Hindu or Buddhist have drawn on historical texts selectively while often ignoring evidence that might contradict their contentions.