This article discusses a Buddhist lama's perception of a cave, situated in Maratika in the eastern part of Nepal, which is a pilgrimage site to both Hindus and Buddhists. In the Buddhist perspective, Maratika is believed to be the location where the mythological hero Padmasambhava achieved
immortality and where he left various traces in the landscape, such as footprints in rocks. Mythology and geography thus intersect in Maratika, whereby myth is spatialized and landscape is temporalized. Through a description of a series of events, in which a specific, newly discovered trace
was an object of joint attention between the lama, Karma Wangchuk, and myself, the article illustrates how the perception of the landscape is a mediation between dripstone formations on the walls of the cave and the mythology of Padmasambhava.
Social Analysis has long been at the forefront of anthropology's engagement with the humanities and other social sciences. In forming a critical, concerned, and empirical perspective, it encourages contributions that break away from the disciplinary bounds of anthropology and suggest innovative ways of challenging hegemonic paradigms through 'grounded theory', analysis based in original empirical research. The journal invites contributions directed toward a critical and theoretical understanding of cultural, political, and social processes, as well as the work of active ethnographic researchers who study the forces involved in the production of human suffering, poverty, prejudice, war, and violence.