Asht Bhairav Asthapans of Srinagar

 

Acouple of months back, a friendforwarded on WhatsApp, a message from the Vijayeshwar Panchang office (Jammu), asking people to share details of their Gotra, Kul Devi, and Bhairavato which their family (Parivar) was attached to, in a Google Survey Form. Considering the current concerns about ‘fake’ messages, I first cross checked with Pt Omkar Nath Ji, theeditor/ owner of Vijeyeshwar Panchang Karyalaya and he very kindly confirmed that his group is indeed conducting a survey amongst Kashmiri Pandit Community across the globe to compile and tabulate data. A welcome step, indeed, that shall help in documenting and compiling community details. With this idea, I started looking for details – I know my Gotra and Kul Devi but was uncertain about the Bhairava of our Kul(- family). My uncle, Sh TK Munshi being the senior most in our Kul, confirmed that our Kul Bhairavais Poornaraz Bhairava, located in what traditionally was known as ‘Khoshal Sar’area (on Zadibal link road). Appears, my uncle’s father, late Dr Shambhu Nath Ji Munshi used to oversee the functioning/ maintenance of Poornaraz Bhairava Asthapan in the Khoshal Sar area for many years! He also mentioned that Dr Shimbun Nath ji would travel by boat to reach the Poornraz Bhairava Asthapan, and on his way back, would occasionally buy Nadru from the area!As I started doing research on the topic, I found some confusion about the location of these Asthapans. Several writers have written about the concept of Bhairava, the spiritual symbolism involved, their importance in Tantra but unfortunately, there was no clarity or concurrence about their location in Srinagar. After much deliberation and consultations, I have arrived at the following conclusion: Locations of Ashta Bhairavas of Srinagar are: l Anadeshwar Bhairava: The temple is outside the Dashnami Akhara, Maisuma, (Amira Kadal) Srinagar. l Tushkraza Bhairava: The temple is at Narsingh Grah, Srinagar. l Bhukhatkeshwar Bhairava: The temple at Chattabal, Srinagar, on the confluence of Dood Ganga and Vitasta. His birthday is celebrated in the month of Chet. l Pooranraza Bhairava: Located in Khoshal Sar area, called Zunnamar, off Zadibal link road. Also approachable via Idgah – Haval Road towards Soura. His birthday is celebrated in Baisakhl Vishek Sen Bhairava: Located in Pathar Masjid Area, near Zaina Kadal. The temple lies opposite Mahakali Temple. l Mangaleshwar Bhairava:In Brari Nambal area, of Srinagar (Bagh-e-Dilawar Khan). The shrine has remnants of an old temple(stone) which is believed to have been built around 600 AD. As per Nilmat Purana, the area bears the name of Namchibal (near Old Gandhi Memorial College and the MP School, Srinagar). l Vetalraj Bhairava, Rainawari: The temple is close to Dal Lake, Srinagar. The Vetalraj Bhairava is the most powerful Bhairava. His birthday is celebrated twice a year, in the month of Poh and Baisakh. l Hatkeshwar Bhairava: Near Kati Darwaza, in Hari Parbat Area. l Sheetalnath: Ardh Bhairava at Sheetalnath Temple, Habba Kadal Other important Bhairava locations in Kashmir: l Nandkeshwar Bhairava: the temple is at village Sumbal (Ganderbal). Bhimraj Bhairava, Shadipore, Distt Ganderbal l Bhuteshwara Bhairava: Tul-Mul Area. l Amriteshwar Bhairava: Located in Ichber, Nishat area of Srinagar. Swami Lakshman Joo, one of the more recent masters of Trika Shaivism is said to have been a great devotee of AmriteshwarBhairava. Every part of Kashmir Valley has its own Bhairav with well-defined zones of influence. Therefore, we find Bhairav Asthapans in various parts of Kashmir valley, including in villages! Historical Background: The concept of ‘Bhairavas’ in Kashmir is said to have emerged during the rule of King Praversen II in sixth century; the king desired to build a new city. He was residing in the city built by his grandfather, King Purandhara, which was prone to floods, fire, and epidemics. King Praversen II is said to have prayed to his Isht Dev, Vetalraj Bhairavato help and guidance. With His blessings, the king laid the foundation of the new city and divided the city of Srinagar into eight zones, presided over by their respective Bhairavas. Temples were constructed in their names. It is interesting to note that all the Asht Bhairavas were located around the Hari Parbat hillock. Bhairavas have usually chosen treesas their dwelling places; in Kashmir, Mulberry (Tul in Kashmiri) or Chinar trees are often seen at Bhairava Temples. These Bhairavas are regarded as the protectors of their respective areas. The influence of Bhairavas continues to prevail in religious, cultural, and folk tales of Kashmiri Pandit community. Vatukhnath Bhairav is one of the deities worshipped during Shivratri Pooja in Kashmir -the festival is also celebrated as Bhairavutsav.Whenever any Puja is offered in Kashmiri Pandit families (Preypyun), Naivedya is first offered to the Ishta Devata and the Ishta Bhairava, the guardian deity of the area.The devotees offer Naivedya to their “Iha-Rashtradipatis”, (as found in the Kashmiri Naivedya Mantra Preypyun), to Bhairavas and Yoginis with a handful of yellow rice, known as Taher in Kashmiri or any other offering. Taken from the Preypyun Mantras as mentioned in Vijayehwar Panchang:

भवान्यैक्षेमंकर्यैभगवत्यैवैखरीभग वत्यैवितस्ताभगवत्यैगंगाभगवत्यैयमु नाभगवत्यैसिद्धलक्ष्म्यै महालक्ष्मयैमहात्रिपुरसुन्दर्यै सहस्त्रनामन्यैदेव्यैभवान्यैअभयंकर्यैदेव्यैभवान्यैक्षेमंकर्यैभग वत्यैसर्वशत्रुघातिन्यैइहराष्ट्रा-धिपतयेआनन्देश्वर(जिसभैखसे- आपकुलकासम्बंधहैउसकानामलें)भैरवायइंद्रायवज्रहस्तायअग्नयेश क्तिहस्ताययमायदण्डहस्तायनैऋतये ........... ............... याकाचित्योगिनीरौद्रासौम्याघोरतरापरा।खेचरीभूचरीरामातुष्टाभ वंतुमेसदा।

The Nandkeshwara Bhairava at Sumbal, Distt Ganderbal, is considered the most powerful Bhairava of Kashmir by some knowledgeable people, adept in the Trik School of Kashmir Shaivism. As per Mr Ashok Sapru, son of late Pt B.B. Sapru, the noted headmaster of CMS School, Srinagar, during his school days, their family would travel to Tulmul (Kheer Bhawani) by Doonga from Speyer (Habba Kadal) to Shadipore over River Vitasta and, while returning, pay obeisance to Nandkeshwara Bhairava at Sumbal. BHAIRAVAS In Sanatan tradition, Bhairavas are said to beattendants of Lord Shiva and are known as Shivaganas or Bhutaganas. In the Bhairava Tantra, Bhairava represents combination of three aspects of Lord Shiva; ‘Bha’ from Bharena, i.e., maintenance of the universe. ’ra’ from revana i.e., withdrawal of universe and ‘va’ from Vatmana i.e., letting go of universe. Thus, Bhairava represents three aspects of Shiva; Shthis-—manifestation, Stehti---maintenance and Samhara ---withdrawal. The concept of Kashmiri word Bhairava has its deep roots in the Trika philosophy---Agama Shastras, Pratyabijnya Shastra and the Spanda Shastra. Bhairava is the explanation of the term Shiva, who is the ultimate Reality of this intrinsic world and transcendental understanding/reality. The BhairavStotra composed by Acharya Abhinavagupta reveals the foundation of the Shiva Darshan. Bhairavas and Yoginis are associated with Tantric religious practices in Sanatan. Ashta Bhairavas (Eight Bhairavas) are eight manifestations offal Bhairava, a ferocious aspect of Lord Shiva, who is considered the supreme ruler of time of the universe and the chief form of Bhairava. They guard and control the eight directions. The eight Bhairavas represent eight different elements in which five elements represented by Bhairava are sky, air, fire, water and earth and the other three beings are sun, moon, and Atma (the soul). Each of the eight Bhairavas are different in appearance, have different weapons, have different vahanas and they bless their devotees with eight types of wealth representing Ashta Lakshmi’s. We find temples dedicated to Kaal Bhairav in several cities of India but most famous are the temples at Ujjain and Varanasi (Kashi) – in fact, Kaal Bhairav is considered the Kotwal(administrator) of Kashi and the deity is taken out in a proper procession for ‘inspection’ of the city once a year! In Kashmiri ‘Trik’ tradition, it is believed that Shiva Sutras were revealed by Lord Shiva, in the form of Svachanada Bhaiarva through his five faces. Svachanada in common parlance means Svatantra or the free will which is the keynote of Kashmir Shaivism. Vasugupta founded the school of Trika philosophy. Later Kallata and Sommananda wrote explanatory notes on its aspects and developed a philosophical treatise on the same. The Trika and Shaivism in Kashmir are based on Tantras which have been classified as Bhairava, Rudra and Shiva. There are four schools of Shivaite philosophy; Pratyabhigna, Karma, Kulla and Spanda. Shiva’s most significant aspect is as a guardian of directions. In his eightfold manifestations of Asta Bhairavas, Bhairava presides either alone or paired as consort with eight Mother Goddesses, over the spatio-ritual organization of sacred cities. In Kashmir Shaivism, Bhairava Tantras are sixty-four in number. The scriptures of Bhairava Shastras are sixty-four in number. The total number of Bhairavas is sixty-four as are the Yoginis. Much of what constitutes Sanatan Dharma, including its streams like Vedanta, Shiv Shastras, Kashmir’s Trick Shaivism, Shakti worship etc are full of symbolism and Tantra! Adi Shankar composed ‘Saundarya Lahiri’ in Kashmir which is a treatise full of symbols and yantra practices – every shloka has a yantra (graphic diagram). He also found his course correction in Kashmir by discovering the concept of Shakti: शिवःशक्त्यायुक्तोयदिभवतिशक्तःप्रभवितुं नचेदेवंदेवोनखलुकुशलःस्पन्दितुमपि। LITERAL MEANING: “Shiva becomes capable of creating the Universe, only when united with Shakti. Otherwise, He is incapable of even stirring without Shakti. The Yantra for the First Shloka of Saundarya Lahiri Acharya Abhinavgupta, in his Bhairav Stotram addresses Lord Shiva as Bhairav Nath: ॐव्याप्त - चराचर - भाव – विशेषं, चिनमयम्एकम्अनंतम्अनादिम् भैर-व-नाथम्-अनाथ-शरण्यम्, तनमय - चित्ततया - हृदि - वन्दे। Loosely translated: I (Abhinavagupta’s), with one pointed devotion, am praying to that the supreme all-pervading Lord Siva, who is himself present in each and everything that exists, and who through realization reveals himself as the one limitless Bhairavanātha the protector of the helpless. This information has been culled from material compiled by Sh CL Gaddoo, Delhi, writings of Mr Sunil Rajanak(current editor, Naad), my discussions over phone/ email with Mr CL Raina (ex-Kashmir University, Dep’t of Iqbal Studies, currently in USA). I am highly grateful to my friend Sh Suneil Dhar, originally from ‘Khanka hi Sokhta’ area (Mata Roop Bhawani original Janmasthan), for sharing his experience of having participated in the upkeep of Poorna Raz Bhairava Asthapan till the ‘friendly neighbourhood Muslims’ burned down the place again in 1980s. I also recall my discussions with late Sh Ashok Kaul( originally Naidyar, Rainawari, who spent his entire life in Ottawa, Canada -he had drawn up a map depicting the location of the Asht Bhairavas of Srinagar. I realize that I am not qualified to comment about the highly complex issues like Yoginis and Bhairavas. These are matters deeply spiritual and symbolic. I invite the attention of learned persons who can shed information about these concepts. My only contribution might be trying to finalize location of the Asht Bhairava Asthapans in Srinagar – so that posterity knows!

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Courtesy: SANJEEV MUNSHI   and Spade A Spade,2025