It is named thus because of its location: him is derived from the Sanskrit word for ‘snow’, and achal means ‘land’ or ‘abode’. According to ancient Indian mythology, the Himalayas were born from the tresses of Lord Shiva. They were created to protect the Earth from Ganga Devi when the great river flowed down to Earth from Heaven. Many old settlements can be found there which seem lost in time. Bot
h Vedic and Puranic gods are still worshipped here in accordance to ancient rituals and rites. Himachal has large glaciers which feed a number of perennial rivers: Ravi, Chenab, Beas, Sutlej, Yamuna and so on. The state was formed on April 15, 1948 by the merging of 30 princely states. Its boundaries were drawn to form a topographic separation from the plains of Punjab. It ranges in elevation from 350 to 6,975 metres above sea level. Himachal stretches from the hilly Shivalik ranges of the outer and younger Himalayas, to the remote Zanskar and Pir Panjal ranges of the oldest Himalayas. Himachal Pradesh is a treasure trove of rich local heritage, as manifested in its traditions, art and culture. An essential aspect of this heritage is the focus on native gods (devtas and devis), which was an integral part of the belief systems of the earliest tribal groups who lived in this region: the Koles, Kiratas, Kinnaras, Yakshas, and Nagas (Rai 1985). As mentioned in the the Rig Veda, this worship is present everywhere, and is known by the presence of the palanquin (or rath). The Devi and Devta system and daily life
Devis and devtas are believed to be the manifestation of Lord Brahma, Vishnu and Mahesh. Most of the devtas are Shaivites; worship of Shiva is more common in mountainous areas. The local deity is believed to be the supreme leader and the highest authority in the region. King-like, he rules over all village matters, including clashes between villagers that are brought to the deity for resolution. Every devta or devi lays down rules that determine the daily lives of villagers, and which the people of that locality abide by. This forms the basic structure of the region’s social organisation. The devta assigns work to different people according to their caste. The devta or devi plays a central role in the community. The temple complex is the most important building, usually located at the top, or in the centre, of the village. Over time, the community grows either radially with the temple complex as the centre, or extends out below it, depending on the topography of the area. The deity’s permission is required if something is to be added or changed in the village with regard to construction, land use, services, etc. Isht-devta or kul-devi are the chief gods of a family or clan, with different villages having different ruling deities. Most village festivals revolve around worship of the deity, with the festivities usually consisting of carrying the palanquin of the devta or devi through the village, or collaborating with neighbouring villages in holding small fairs. These fairs are considered to be an opportunity for the gods of the respective villages, as well as the village residents, to get together. Local functions and marriages are performed and celebrated only with the permission of—or under explicit orders from— the isht-devta or kul-devi. It is not only out of fear but also out of reverence and deep faith that the commands of the deity are followed. It is believed that, in exchange, the devta or devi will protect them from harm and misfortune. The devis and devtas also protect the forests in their region of rule. Cutting even a single tree requires their permission. The palanquins of the gods are also made of wood from these forests. In local temples, the idols are made of gold, silver or electrum (a natural alloy of silver, gold and other trace elements). The deities are placed on wooden palanquins and are dressed in traditional costumes and ornaments—each unique with respect to the others. Local deities are very personal to the communities that worship them. They are present in the daily lives of their devotees, guiding, commanding and counselling people, and anticipating problems and helping confront them. When a devta or devi travels, a whole caravan travels along with them, including the chharidhar, the bhandari (storekeeper), the pujari (priest), bajantris (musicians), and others who are assigned specific duties. People pray to their own deity for good health, good crops, and rain, as it is believed that these things are under the deity’s control. Each devta or devi have their own customs, and they have indicated how they prefer to be worshipped. As a result, local rituals and forms of worship and prayer vary from area to area. Deities decide on the implementation of governmental and non-governmental policies in the area as well—their approval is mandatory. Most of the festivals celebrate the changing seasons and the end of harvest. Deities are asked to bless the people and protect them from misfortune. Devotion to devtas and devis is a way of life for villagers, and it is ubiquitous throughout the mountainous regions of Himachal Pradesh, with only minor regional variations. Folk dances are a spontaneous expression of the joy of life and, together with folklore and devotional music, they play a vital role in the celebration and social performance of religion.
