Kashmir’s Supernatural Beings

While it snowed outside, Kashmiris, with Kanger in their Pheran, spun tales of Brambramchok, Dean, Rantas, Wai Woph and Tasruph Dar, among other supernatural beings. These characters and the attributes ascribed to them brought forth stories that petrified both young and old. These supernatural beings, at times, shared mutual powers and practices and yet retained their specific identity. Some of them are spooky. Some of them are friendly. But all of them are interesting.

Among the various supernatural beings in the Kashmir folklore, Agarpachin acquires a unique position. It is a majestic bird that features in stories as a Messianic Archetype, appearing when its feathers are directed towards the sun. With its strong claws, it would lift the summoner, often rescuing him from an entrapment.

Another supernatural being that depicts animalistic characteristics is the Nag. They are probably Kashmir’s earliest traceable mystic creatures, featured in literary texts like Nilamatapurana and Rajatarangini. The Nagas are arcane and mystic creatures that reside within the Lakes and Springs. Their lord is Nila, who lives in a lofty palace in an aquatic realm. Nags are serpents capable of shape-shifting and disguising themselves as humans. The fables associated with Nags portray them as bestowing worldly riches on humans.

Also resembling an animal is a Yach or Yakh who comes near human settlements during heavy snowfall and feeds on dead bodies. According to some folklore, if a human acquires the cap of the Yach, his wishes will be fulfilled, and the Yach will become his servant.

Brambramchok is one of Kashmir’s most famous supernatural beings, featuring prominently in children’s stories. He carries a burning flame on his head. He has a burly physique, resembles a wolf and has eyes on top of his head. His task is to mislead people travelling at night. People who encounter Brambramchok end up walking indefinitely, never reaching their destination. He is also credited with lighting houses on fire.

Another creature featuring a cap on his head is Wai Woph. However, the rest of his physical features are not clearly delineated. However, he can take the form of any animal. As with the Yach, a person possessing Wai Woph’s cap can control him. However, it is somewhat tricky to outwit the Wai Woph as he is known to be sharp-witted. Besides, a Wai Woph is also capable of mimicking the voice of an acquaintance, thus attracting its victims to abandoned homes and killing them. Like the Wai Woph, Piste Boket can mimic the voice of an acquaintance, and like Brambramchok, it leads travellers astray at night. However, the physical appearance of the Piste Boket is of polyphonic narratives and shrouded in mystery.

Dean and Rantas are both feminine supernatural beings who possess the power to transform into a human and eat the hearts of their victims. Both the creatures are projected in folklore as seeking a mortal husband. Despite these similarities, the Dean and the Rantas are substantially different. Appearance-wise, a Dean has long nails, untied long hair, face turned backwards and roams naked, whereas a Rantas has a hirsute body, feet turned backwards, scary face and eyes placed uncomfortably close to her nose. A Dean lives in the forests of Kishtawar and Baderwah, whereas a Rantas lives within a cave. However, what makes Dean more shuddering than a Rantas is its capability of luring its victims by pretending to be an ant.

A close relative of the Dean and Rantas is Rih, but unlike the former, it is beautiful in appearance. She casts spells on men who approach her with lewd intentions. Similar to Rih is a Pari. Borne of fire or light, a Pari resembles the fairy of English folklore. Gracefully beautiful and capable of flying, a Pari can also change forms. The world of Pari is further exoticised by the Pari’s association with an esoteric Pari sisterhood.

Jinn has attained an important position within the Kashmir folklore post Persian influence. Jinns are teleporting, metaphysical beings that cannot be seen with the naked eye. Like humans, they are of both sexes, possess free will, and practice different religions. They often appear in Kashmir folklore, being employed by humans to execute spells and fulfil curses as they are capable of physically and psychologically torturing a human. According to Persian mythology, Prophet Sulaiman’s two jinns–Kashf and Mir–were responsible for draining water from Kashmir and making it habitable for human settlement. To some Jinn enthusiasts, the Ifreet of Solomon resembles the man-eating giant Deo of Kashmir.

Pasikdar is usually the guardian angel of Kashmiri Muslim houses, and Kashmiri Pandits have Ghar Devta as his counterpart. He ought to be respected by the family members. Capable of physically impersonating the eldest person in the house, he guides the family with occasional wisdom. Another supernatural being who lives in the home is the Dyut. Fights within the families, jarring sounds, misplaced objects and other mischievous happenings are usually credited to his malicious intentions. Tasruph Dar is emotively more human than the rest of the supernatural beings. He is friendly if respected and hostile if disrespected. He usually guards abandoned homes and desolate places.

A closer inspection of these supernatural beings and their characteristics reveals aspects of Kashmir’s cultural and spiritual values. For example, Brambramchok, Dean, Rantas, Jinn and Dyut embody fear, malice and spite, while Agarpachin and Nag reveal cooperative human-nature interaction based on reverence. Wai Woph, Piste Boket, Dean and Dyut hint at the wit of these beings, whereas Pari and Rih appeal to their comeliness.

It would be wrong to say that all of these supernatural beings have emerged from a Kashmiri mind. Similar stories, characteristics, and modus operandi of various supernatural beings can be verified in Kashmir’s neighbouring regions. For example, Rantas resembles the Aal of Afghanistan, Yech resembles the Himalayan Yeti, and Dean resembles the Chudail of the erstwhile Indian subcontinent. However, these beings and their stories have acquired a unique Kashmiri flavour with time–a reflection of Kashmir’s social, cultural and even geographic landscape.

These supernatural beings are positioned (consciously or unconsciously) within a peculiar environment to serve a particular purpose. For example, the Yech emerging during snowfall, Wai Woph taking abode in abandoned places and Brambramchok misleading evening or night travellers instil fear among people (not just children) of venturing out in snow, exploring abandoned places or adventuring late at night. Thus, these beings and their stories are not merely entertaining but active agents in shaping behaviour and social norms.

If explored, these stories retain the potential of understanding how the Kashmiris project their natural and man-made environment psychologically. What impact did their social, political and environmental landscape have on the construction of these characters? Why did they associate specific characteristics with a particular being and a different set with another? These are questions for further exploration. For now, it seems, the long winters, heavy snowfall, frequent power cuts, and the feeling of snugness when a Kanger is warming the body creates a fertile ground to spin the stories of Brambramchok lurking in the evenings and Tasruph Dar skulking in the abandoned house.

Moin S. Hakak, Research Scholar, Department of International Relations, Political Science and History, CHRIST University, Bangalore