I encountered my first Shaligram in India during the summer of 2012. Since that time I have searched virtually every library and bookstore from Kolkata to Kathmandu (and spent an equally exhausting number of hours on Google) for any text I might find about the sacred stones of the Kali-Gandaki River Valley. Curiously, once I had managed to obtain copies of the source texts (mainly the Skanda and Garuda Puranas, the Taittiriya Upanishad, and the Brahma Sutras) that mention Shaligram veneration, I could find little else. Other than a few commentaries and pamphlets available in India and Nepal, there didn’t seem to be a published work about Shaligrams that was “about something.” By that I mean, aside from a few passing mentions here and there in the ethnographies of the Himalayas and of Hinduism, I could not find detailed descriptions of Shaligram practices in Nepal or elsewhere, of pilgrimage experiences, or of the history of Shaligrams in South Asia. But my searching did finally pay off in one respect, when I finally purchased a copy of the Salagrama – Kosha at a book market in New Delhi.
Published by S.K. Ramachandra Rao in 1996, the Salagrama-Kosha (trans. Book of Shaligrams) has, thus far, provided the most complete account of Shaligram worship available to interested readership. It explains the physical and textual origins of Shaligrams in the standard theological sense and it also contains a great deal of valuable information regarding Shaligram origin myths and methods of identification. What is more, it points to other possible sources for inquiry, including Anupa Simha’s “Salagrama Pariksa,” the “Salagrama Sila Lakshana Paddhati,” and a number of other manuscripts written in the last 200 years or so, many of which have never been translated or published.
During my time in Mustang, and among Shaligram pilgrims in both Nepal and India, it was interesting to note that the Salagrama-Kosha, along with the Puranas and other Vedic texts, comprised the vast majority of the average pilgrim’s and practitioner’s referential knowledge of Shaligram texts. As is typical in Hinduism, there appears to be no standardized body of texts that specifically direct Shaligram practice (though various texts at various times certainly hold a great deal of influence), just as there is no standardized body of texts that specifically direct Hindu worship in general. But within this complicated tapestry of inter-related threads, the absence of careful research into Shaligram meanings and practices located in place and time has lead to a noticeable gap in the literatures and in understandings of this widespread but strangely invisible practice. After a time, many of the devotees I met and spoke with even articulated similar concerns.
It’s hard to claim, off hand, that this is what I intend to remedy at the conclusion of my field research in South Asia, but it is with a final planned research monograph that I hope to bring together as many of these texts as possible with in-depth ethnographic research into Shaligram practices such as they are today. This means not just ascertaining what sacred texts say about Shaligram stones, but how people actually use them and what experiences they have in the arduous journey to acquire them.
As the Salagrama-Kosha notes, “the Deity is like an ocean of nectar altogether devoid of waves.” And yet, the physical world remains unsettled, battered about by the winds and tides of everyday life. The research process is, unfortunately, not much different. It’s difficult to tell what leads to chase down, what avenues to explore first, and of course, there remains the perpetual worry that something important might be left out. What texts might I have missed? What ritual specialist might I not have spoken to? What temple or pilgrimage site might I have inadvertently walked past?
In the end, with so many possible books filtering down through the hands of academics and pilgrims alike, and so many transient experiences carried off by the high Himalayan winds, and so many silent and contemplative faces moving through the endless streams of the Kali-Gandaki River each year, I can’t even begin to imagine just how many stones have been left unturned.