The goal of life is God-realisation which only can free us from the miseries of Samsara, the wheel of birth and death. The performance of the daily obligatory rites, Nitya-Naimittika Karmas, Yatras, etc., unselfishly, leads to the acquisition of virtue. This leads to the destruction of sin, which in turn results in the purification of the mind. This purification of the mind leads to the comprehension of the true nature of Samsara or relative existence, its false and worthless nature. From this results Vairagya (renunciation), which arouses a desire for liberation. From this desire results a vigilant search for its means. From it comes the renunciation of all actions. Thence, the practice of Yoga, which leads to a habitual tendency of the mind to settle in the Atman or Brahman. This results in the knowledge of the meaning of such Sruti passages as ‘Tat Tvam Asi’, which destroys the Avidya (ignorance), thus leading to the establishment in one’s own self. Thus you see that Yatra like Kailas trip is a Parampara Sadhana for God-realisation, as it causes Chitta Suddhi and Nididhyasana. Dhyana is a direct Sadhana. Householders who are shut up in the world amidst various sorts of cares and anxieties, find a great relief in a Yatra. Their minds get quite refreshed by a Yatra. Further, during the travel they come across Sadhus and Sannyasins. They can have good Satsanga. They can clear their doubts. They can get various sorts of help from them in spiritual Sadhana. That is the main object of Yatra.
Let me bring to your memory, once more, the last word of the Vedas, Upanishads—‘Tat Tvam Asi’, my dear readers. Om Tat Sat, Om Santi, Peace be unto all beings.
(pgs. 151-153, Lord Siva and His Worship)