Is my God a Rock?

Between Faith and Fiction

This story is set against the seismic backdrop of the Gori Valley in Munsiari, Uttarakhand, where the Earth’s restless movements have carved a landscape of an abundance of rocky outcrops and boulders. Here, rocks and stones are far more than remnants of ancient tectonic collisions; they are revered as sacred entities, embodying ancestral spirits and forming the heart of deeply rooted traditions.

As the story unfolds, it explores the fascinating interplay between the scientific and the sacred, between the Earth’s seismic power and the enduring human faith in its creations. This narrative invites audiences to reflect on the profound connections between the physical and the mystical, leaving them to wonder: how do we reconcile the power of the Earth with the delicate threads of belief that give it meaning?

Read this story in Hindi

My grandmother’s faith in a Dhaasi rock

“Why do we worship stones and why do we vest faith in them?

This question has settled deep in my mind.

Each evening, as a child, I remember my mother used to worship a Dhaasi Dhung (a white rock) with great reverence. I, too, would stand there with folded hands, staring at the stone without really questioning the significance of the ritual. I realized that this was the same white stone I often spotted in the fields, rivers, and streams around, but never paid much attention to. At that age, I thought it must be some miraculous stone with some invisible power, which is why my mother worships it.

Now questions have started arising in my mind—what is this stone and why is it considered so sacred?

Is my God a rock?”

Every evening, my mother would perform a ritual in front of this stone, offering sandalwood paste, fruits, flowers, and lighting a lamp.

I asked my mother why she prayed to the rock, and she said, “These stones are our ancestors. When they die and leave this world, they reside in these stones, and that is why we worship them.’

Amongst the Khas community, to which I belong, after the death of a person, the family searches for a Patyun (stone) that will serve as a symbol of the deceased person. This stone can be a Dhaasi Dhung (Quartz stone) or a Gaarh Gwarangal (a round river stone). The tradition of establishing Patyun varies among different communities and castes in Munsiari.

For me, such rocks are not just stones but a testimony to the creation of earth and of civilization. Wherever stones and water meet, people settle. In the mountains, breaking these rocks to build traditional stone houses forms the essence of our mountain life. Stone walls mark the boundaries of each household and protect our homes and fields from stray and wild animals. Stone pathways connect people’s homes to one another, linking relationships and emotions that we cannot comprehend with our logical minds. The language of stone is silent, yet it carries countless stories. Sometimes, these rocks become our gods.

The history of rocks is more ancient than the human existence. These stones are also direct witness of life on earth- of its formation and destruction, it complications and resolution; yet we often see them merely as pieces of stones scattered on the earth. According to the report of the Uttarakhand Rural Development and Migration Prevention Commission (2018-2022), people from 1,792 villages in Uttarakhand have migrated to cities in search of employment and better education. Many old houses in these villages, whose four walls are made of stones, have now fallen to ruin. Once bustling with life, these ruins are now silent, guarding the memories that were once throbbed in them. People now call these villages ‘ghost villages’. Hidden in those stone-cobbled alleys, and the khol (stone paved courtyard) of each stone houses, are the stories and myths recited during their Ghateli and Jagar (worshipping the ancestors of the house)- that are now clocked in silence. People have left, fields have become barren. The only witness to all this still sits in the same place, on the same paths. The one who has not left the village till today. I am talking about the eternally existing solid form of stones.

The Journey of Rocks in Munsiari

Munsiari, located on the eastern slope of the Khaliya Range in the Pithoragarh district of Uttarakhand, is situated on the true right bank of the Gori river. Here, the cold winter winds blow in from the snow-covered high mountain range of Panchachuli to the east, and from Hansling to its the north. Numerous small tributaries and streams originating from the Milam and Ralam glaciers and from along the length of the valley combine with the Gori River, making it the lifeline of valley area.

Rounded stones, known as Gaarh Gwarangal (sedimentary rocks or sandstone), flow along with these streams and are piled up and deposited at every turn of the river. The Gori River, starting from a height slightly below 4000 meters above sea level, travels approximately 100 kilometers through the Gori Valley before merging into the Kali River at Jauljibi, located at an elevation of about 500 meters near the Nepal border. It carries with it the load of mountain rocks and stones in its pale blue surging waters.

I have read in school that these rocks were not only formed on the Earth’s surface but were born deep within its depth millions of years ago. When the two massive tectonic plates, the Indian and the Eurasian plates collided, this collision gave birth to the Himalayas.

Danadhar, located to the south of Munsiari market, is situated right above the Main Central Thrust (MCT) of the Himalayan range. The MCT, a significant geological fault, is where the Indian plate is subducting beneath the Eurasian plate, leading to the uplift and development of the Himalayas. This region is geologically very sensitive and is prone to earthquakes, landslides, and other geological events. The MCT stretches approximately 2,200 kilometers from northwest to southeast along the Himalayan range, marking the boundary between the Greater Himalayas and the Lesser Himalayas. Hence, the Gori Valley lies in seismic zone 5, where natural disasters such as earthquakes and landslides are major concerns. The rocks and stones here bear witness to the cataclysmic events of the Himalayan formation. There are significantly large rocky outcrops close to our village Sarmoli, below Balati and Dheolar, within our forest commons and in the midst of the village as well- testament to these dramatic events.

When rocks in the centre of the Earth broke apart and collided under extreme temperature and pressure, molten lava began to emerge from the cracks onto the Earth’s surface and started cooling down. As this lava cooled and solidified, it formed hard rocks, which over time were eroded by rivers and winds into various shapes and sizes. Similarly, when rocks collided in the womb of the Himalaya and large cracks appeared, lava emerged from them and cooled, transforming into various types of stones. Some of the stones found here are known as Dhaasi dhung (quartz), some as Bhutti dhung (gneiss), and Paathar dhung (slate). Stones like Thus-thoosi or Busla (limestone) have preserved fossil stories that are millions to billions of years old. Every time we try to understand our Earth, new mysteries are revealed.

Dhaasi dhung or quartz stones are commonly found along riverbanks, at the foot of mountains, or in quarries in the Himalaya. Munsiari Block, located at an elevation ranging from 1000 meters to 3750 meters above sea level, is made up of igneous and metamorphic rocks, making quartz stones easily available here. The journey of these stones begins in the upper reaches of the Himalaya, where they start their jouorney along with rivers as Gaarh Gwarangal (round-shaped stones) and eventually reach the Bhabar region (the plain area between the mountains and the plains) as gravel, pebbles, sand, and soil.

These stones can then embark on another unique journey – some stones end up in distant corners of the world transported by mountaineers or travelers, and many beautiful decorative stones find their way into people’s homes. And then there are the rocks, born millions of years ago and are present all around me, that can be seen in local houses built with them.

The significance of faith in stones in mountain communities

In regions like the Gori Valley and Munsiari, stones are not only the backbone of the Himalayas but are also associated with religious beliefs, traditions, and customs that help bind the communities. Farmers here worship their land, water, forests, and mountains, and propitiate the deities that represent them and include Bhumyal or Thathyal devtas and Jal devis (water fairies) who protect the area. The peak of Chipla Kedar (at an altitude of 4200 meters above sea level), located above the true left bank of the Gori River, holds special religious significance for the people of this Valley. This place is considered as sacred for Yagyopavit or Janeyu (the sacred thread ceremony) as Haridwar, which is situated on the banks of the Ganges. The Devta aptaar or the manifestation of deities is called upon with ceremonial music and fanfare on the large rocks located on the mountain.

As per a legend of the Bhotiya community, which constitutes about 20 percent of the local population in the Gori Valley, is is said that when they left their ancestral land in a place called Lata for the Johar region of the Gori Valley, they brought along their culture, beliefs, and symbols of deities. According to a Bhotiya historian from Munsiari, the first ancestor of the Pachhwal and Nitwal castes to arrive in Pachhu village during this journey was Dharmu Garhwal. It is said that Dharmu Garhwal brought with him a symbolic piece of stone representing Nanda Devi from Lata. At that time, Pachhu village was a part of Milam village, and the people of Milam also used to come to Pachhu to worship the symbol of Nanda Devi. However, over time, differences began to grow between the people of Pachhu and Milam. One night, when the village of Pachhu was deep in sleep, the priest from Milam secretly came to Pachhu, broke off a piece of the symbol (stone) of Nanda Devi and brought it back to Milam. This marked the beginning of the tradition of celebrating the Nandashtami festival in Milam, which continues to this day.

Worship of stones is not just a religious tradition but a force that keeps society united. Over time, even though traditions are changing, the reverence for stones and their cultural significance are still alive today.

In my village Sarmoli and the neighboring village Shankhdura, there are many amazing and massive stones associated with several stories. These villages, situated at an elevation of approximately 7,000 to 8,000 feet, have numerous Jum (stones that embedded in the earth) and Thul dhung (very large rocky outcrops), around which our lives have revolved for many centuries. To learn about these stories, I met many people, including Bahadur Ram, a 60-year-old resident of the nearby village Jainti.

When I asked Bahadur Ram Ji, “What do you remember about the Gwal Dhung in Sarmoli?”

A sparkle of childhood memories appeared in his eyes and with a smile, he said, “Those were the good old days! Whenever I come to Sarmoli, I remember my childhood.”

At that time, there were very few houses in Sarmoli. Above the village lies the Sarmoli-Jainti Van Panchayat ( Forest Commons of the village) area, spanning 34 hectares, which used to be a dense forest. Bahadur Ram mentioned that this Van Panchayat was established by his ancestors in 1949. There were large trees of Buransh (Rhododendron), Kharshu (Oak), Timshu (Oak), and Okhar (walnut), as well as vast fields covered with grass and patches of barren land.

“Oh dear, what can I tell you now. I spent my entire childhood playing on Gwal Dhung. There used to be a water mill in Sarmoli, which no longer exists. We would come from Jainti village as cowherds with our cows, calves, and buffaloes and set them out to graze while we play and made merry on Gwal Dhung.

Listening to him, I too remembered my childhood, when I used to slide on the same large rock. From one side, the height of that rock is that of a three-storey building, making it scary to look down from there. On the other side, its slope is like a slide on which we kids used to play.

Another massive rocky outcrop also known as Gwal Dhung is located just below Budgair ridge in the forest of Shankhadhura Van Panchayat (village’s forest commons). While their sheep and goats grazed in the grassy meadows, the shepherds would spend the day resting on it. In the old times, when hunters hunted wild boar in the forests and were on their way home, they would make a stop at Gwal Dhung to divide the share of each hunter.

A short distance from Gwal dhung is Byor dhung, which is as tall as a four-storey building. From its top, you can see the Gori River flowing at the base of our valley. Below the stone, there is a large Udiyar or cave where shepherds used to take shelter with their 200 sheep and goats during snowfall. Nowadays, animals like bears and porcupines take refuge under it.

The people of Shankhdura village still stay up overnight in the Geru Udiyar to protect their potato and kidney bean fields from wild animals. At the entrance of the cave, there is a small old wall built to shield against the cold wind at night.

In a straight line from Gwal hung is Phatiyo Dhung, which is said to have split into two pieces due to a lightning strike. Nowadays, villagers and trekkers go there for picnics and for camping. Similarly, in the forest of the Sarmoli- Jainti Van Panchayat is a steep rock call Tikhhu dhung in the large spread of a Ghangal (a cluster of a large outcrop of massive rocks) where our village mates often practice rock climbing.

And then there are such steep rocks in our village that have deep underground caves within them. Near Chamle Ghangal (a cluster of stones surrounded by the Chamle or Desmodium trees) by the roadside and below the primary school in Sarmoli, there is a rock under which lies a 30-foot long cave. An old tale says that a woman lives inside this cave with a hand mill and large copper Tauls or utensils and that there is treasure buried there. Only a few brave villagers and daring children have ventured into this cave. The elders used to scare everyone, saying that entering this cave is dangerous.

I remember that in my childhood, there was a small cave above the temple of Jal Devi (water fairies) in the middle of Sarmoli village where we used to spend hours playing inside, but today we wouldn’t even be able to fit inside it.

In our village, there are also caves formed by rocks in which people lived for many years. Bhimu Jogi Udiyar is one such cave, which was once part of the dense forest above Sarmoli village. Now houses have reached up to that cave. People have forgotten the story of Bhimu Jogi, who is said to have passed away decades ago. But, the name of the Jogi has become immortal with the name of that cave.

References to stones frequently appear in our daily conversations, becoming a part of the local idiom or proverbs.

I have often heard my colleagues remark about a strong person: “Like the river’s round stone, enduring knocks everywhere and becoming stronger.”

When pointing out someone really tough, they just say: “As hard as stone.”

For a stubborn person, they say it’s like “Talking to a stone or a log,” meaning a person who does not respond or react.

Fading and forgotten memories – is it the decline of tradition?

In Shankhdhura, there is a large rock by the roadside, situated beside the Mesar Gad (Mesar stream) that flows from Mesar Kund (Mesar pond), located in the dense forests of Buransh (Rhododendron) and Timshu (Oak) above the village. This stone is known as Sese dhung. Curious, I approached the village’s eldest Bubu (grandfather), thinking he might know something about it. But Bubu shook his head and gazed into the distance. He couldn’t recall the meaning of the name Sese or its story.

To uncover this mystery, I met with other elders in the village. However, they all gave the same response: “Ke patt ne” (don’t know anything).
Unfortunately, the exact meaning or story behind this name remains unknown, as even the village elders are unaware of its origin.

Hope sparked in me when I saw Nitwal Bubu grazing cows in the village. I asked him too about Sese dhung, and he confirmed to me that Meser Puja, which is still devoutly celebrated by the people of Barnia, Sarmoli, Shankhadhura, Nanasem, and Ghorpatta villages, is connected to the story of this rock. Upon asking the women of the village, I learned that it is believed that the white horse of the Meser devta, residing in the Meser Kund, used to run past Sese dhung, neighing out loud on Jyunail nights (night or the full moon). On Sombar Amawas (a Monday of the New Moon), a time known for black magic and rituals, Meser devta used to bring his companion, who he had abducted from Barnia village, to Sese dhung and let her gaze down on the paddy and crops growing in her village fields. It is said that even today, a few villagers sometimes see an apparition in white near Sese dhung.

Nitwal Bubu narrated his forgotten memories with a quiet sadness. He mentioned that with the increasing influence of modern education and technology, the new generation does not hold these old beliefs in the same regard as before.

He said, “For us, these are part of our heritage, but now the next generation is slowly letting them go.”

There was a time when these stones were solely places of worship for local people, but with growing tourism, their commercial and economic significance has increased. Major part of religious sites are now associated with tourism. With the advent of social media and the internet, these old beliefs are getting a new interpretation. Many people share pictures and stories of these sites online, leading to the formation of new perceptions. People share whatever limited knowledge they have about the story or tradition, and tourists, in turn, recount these stories in their own way, often altering the original narrative.

In my quest to explore these stories, I may not have fully uncovered the all the cultural linkages to stones and rocks. However, by writing these stories, I have tried to understand the believer’s mind more deeply and also explored those beliefs that consider humans an integral part of nature.

My understanding now is that my mother does not worship stones because they are magical, but because they symbolize our ancestors, who are no longer with us in their physical form. Every year on Pitr Amavasya, during the Krishna Paksha (waning moon) of Ashwin month (September-October), our ancestors’ shradh (ritual to remember the dead) is performed, and on this day, the Dhaasi dhung is sought out and kept in homes. My family has a deep connection with this rock. For someone else, it might just be a stone, but for us, it is a symbol of our ancestors and of their blessings.

Is my God a rock?

My belief is that if it is right to consider the five elements of this earth- air, water, stone, soil and fire as God, then yes, I am also a believer.