Sukh Raza Bhairava Village Wanpora

In Kashmiri culture, the term ‘Th anther’ encompasses skilled artisans who craft practical objects such as kitchenware and tableware from a variety of metals, notably bronze. Th is occupation, rooted in the ancient art of smithing, entails the meticulous shaping of metal through hammering and forging techniques. Th ese artisans, revered for their expertise in metalwork, play a vital role in providing essential items for daily life while upholding a tradition that spans generations.In the Kashmiri valley, artisans known as ‘Th anther’ specialize in craft ing traditional utensils for the Kashmiri Pandit community, utilizing two main metals: Bell Metal (Louy) and Bronze (Sartal). Louy, also referred to as Kansa in India, is an alloy of copper and tin. Among the Louy utensils craft ed are the Th all and Khous, which include variations like Kenzi Khous. Over the course of history, the village of Wanpora has been renowned for its skilled metal smiths, including notable figures such as Shri Abdul Rehman Mir, son of Shri Mohd Sultan Mir, Shri Abdul Aziz Mir, Son of Shri Mohd Sultan Mir, Shri Abdul Salam Wani, son of Shri Khazer Mohd Wani, and others. Th ese artisans have upheld a rich tradition of craft smanship, passing down their expertise from generation to generation, and contributing signify cantly to the cultural heritage through their meticulous work in metal crafting. In the artisanal hub of Wanpora, skilled craft smen specialize in fashioning a range of traditional utensils from bronze also, an alloy of copper and zinc. Among these utensils are the Dul, Gadeh, Toor, Samavaar, Tumbeh, and Deekchi, each serving essential roles in Kashmiri Pandit households. Renowned for their expertise, craft smen like Shri Abdul Khaliq Mir, son of Abdul Qadir Mir, Shri Abdul Aziz Khan, son of Shri Mohd Ramzan Khan, Shri Abdul Samad Mir, son of Shri Ali Mohd Mir, and others, have honed their craft to perfection. The rough meticulous attention to detail and a dedication to preserving heritage, these artisans have contributed signifi cantly to the cultural fabric of Kashmir, ensuring the continuation of traditional craft smanship for generations to come.

Following the forced exodus of Kashmiri Pandits from the valley in 1990, the once thriving trade of metal smiths in Wanpora began to dwindle. Today, only two craft smen remain, persevering in their ancestral craft despite the challenges. Their dedication extends beyond mere survival, as they now focus on supplying their meticulously craft ed utensils to Kashmiri Pandit communities residing in areas like Jammu and Delhi. Th rough their resilience and adaptability, these artisans continue to serve not only as guardians of tradition but also as a vital link connecting displaced Kashmiri Pandit community with their cultural heritage, fostering a sense of belonging and continuity despite the distance from their homeland.Prior to the tumultuous events of 1990, the rhythmic beats of the louy resonated from the shops nestled along  the banks of a gentle stream fl owing from the Sukh Raza Bhairava shrine, echoing the vibrant pulse of Wanpora’s rich cultural heritage.

Nestled in the northwest expanse of this village, Sukh Raza Bhairava shrine emerges as a solitary sanctuary spread over an area of about 3 Kanal of land, ensconced amidst the tranquil beauty of verdant paddy fields and dense woodland. Serenely isolated, it exudes an aura of mystique and reverence. Before its hallowed grounds, a small stream meanders gracefully, its waters perpetually murky or turbid water, earning the epithet “Gurei Woan” in the melodious dialect of Kashmiri. Enigmatic and ever fl owing, this stream remains veiled in obscurity throughout the year, adding to the mystical allure of the sacred shrine dedicated to Sukh Raza Bhairava.Sukh Raza Bhairava stands as the revered village deity, revered as Bhairava by the Kashmiri Pandit families not only within this village but also across the Budgam and Chadura areas. Th e sacred abode of Sukh Raza Bhairava resides within a humble chamber, where an elm tree gracefully traverses through its roof, adorned with vermilion as a symbol of divine presence. This sacred space serves as the focal point of devotion and reverence, embodying the spiritual essence that binds the community together in faith and tradition. Bhairava is regarded as one of the terrible aspects of Rudra Shiva, associated with his fights against the asuras or demons. During his fi ght with Andhakasura, eight emanations came out of him, called Asta-bhairava.Bhairava is sometimes mentioned as one of the five leaders of Shiva troops. Iconographical works generally describe the Bhairava as of a dark or reddish complexion and having four arms in which he carries mace, lotus, spear and discus. Other texts describe him as having a flabby belly, round yellow eyes, side tusks and wide nostrils, and, wearing a garland of skulls. Snakes are his ornaments.A dog is oft en shown as his companion. Agni Purana in chapters from 52 to 80 describes that immediately aft er his birth, this terrible monster, subdued all the Devas without getting the permission of Shiva. Enraged at it, Shiva turned him into a tree by a curse. But Shiva was soon pacified and lift ed the curse by declaring that those who off ered puja to the gods would get the full reward for their worship only if they offered puja to Bhairava also. Bhairava became a tree as soon as he was cursed. He became tree because he subdued the gods. Therefore that tree came to be called ‘Damanaka’ tree (Amana = Subdue).Shiva Purana, Satarudra Samhita mentions that as soon as he was born, Bhairava rushed towards Brahma and pinched off his fi ft h head which had insulted Shiva. By this, he incurred the sin of brahmahatya. For expiation of this sin, as ordered by Shiva, Bhairava started on a journey to go abegging, with Brahma’s severed head in his hand.Although Bhairava visited many places, he was not able to liberate himself from the sin of brahmahatya. At last, at the suggestion of the Shiva, he went to Degoam, a village near Shopian and washed off his sin. Brahma’s head which he carried, was also deposited there and the place became famous under the name of ‘Kapal Mochan Shrine’.Legend has it that Bhairava, seeking redemption from the weight of Brahmahatya, embarked on a journey across the picturesque landscapes of Kashmir, seeking refuge within the embrace of various trees scattered throughout the valley. Among these sacred sanctuaries, Sukh Raza Bhairava stands as a hallowed abode, where Bhairava found solace and sanctuary within the verdant foliage of an elm tree. Each tree he inhabited became a locus of divine energy and spiritual resonance, symbolizing his quest for liberation and redemption. Sukh Raza Bhairava thus holds a profound signifi cance as one of the sanctifi ed sites where Bhairava, in his divine grace, chose to dwell, infusing the surrounding community with blessings of peace and tranquility. On the ill-fated day of October 14, 1990, nefarious elements set ablaze the revered shrine, reducing its sacred alls to smoldering ruins. Among the devastation, the once majestic elm tree, the cherished abode of Sukh Raza Bhairava, now stands desiccated and barren, a stark reminder of the glorious memories that once flourished beneath its leafy canopy. Despite the tragedy, the land upon which the temple stood remains untouched by encroachment, serving as a solemn testament to the enduring reverence and respect held for the sanctity of the shrine’s hallowed grounds. Yet, amidst the desolation, the collective memories of Sukh Raza Bhairava and the shrine continue to resonate, evoking a sense of nostalgia and longing for the spiritual oasis that once graced this land, inspiring hope for its eventual restoration and revival.Tragically, on the fateful day of October 14, 1990, the revered shrine housing the sacred elm tree, the cherished abode of Sukh Raza Bhairava, fell victim to flames that engulfed its sanctifi ed precincts. Th is devastating event not only razed the physical structure to ashes but also burnt the elm tree. Th e loss of this sacred site, steeped in centuries of veneration and devotion, served as a poignant reminder of the turbulent times that beset the valley, echoing the upheaval and turmoil that marked that tumultuous period in Kashmir’s history. Yet, amidst the ashes of destruction, the enduring spirit of faith and resilience persevered, nurturing the hope for restoration and renewal, as the memory of Sukh Raza Bhairava and the elm tree remained etched in the hearts and minds of the faithful, inspiring them to strive for the preservation of their cultural heritage and spiritual legacy.

On the afternoon of August 8, 2009, Sh. Ajay Pandita, a resident of village Lajura in Pulwama, led me to a temple nestled within the village. Despite the scars of past, he and his family still resided in their village. As we arrived, the desolate temple stood amidst overgrown shrubs, its sacred idols scattered and neglected.

With determined hands, we began clearing the wild growth, carefully collecting the scattered idols and arranging them reverently near the ancient elm tree, known as Bren in Kashmiri tradition. Amidst the solemn atmosphere, we applied vermilion, affixed three small vibrant red triangular flags (jindis) to the elm tree, and lit incense, invoking a sense of sanctity. Around us, a group of more than 18 village children watched with eager fascination, witnessing the restoration of their cultural legacy with unwavering attention.

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Courtesy:  Chander M Bhat. and Spade A Spade- JANUARY  2025