Mrinalini Atrey
atreymrinalini@gmail.com
Name of Book : Ramban: Folklore-History-Ophiolatry
Author: Robin Koul
Publisher: Apna Book Publisher, Srinagar, Jammu & Kashmir
Pages: 172
ISBN: 978-93-6303-568-3
Having devoted over a decade to the study of local deities in the Jammu region, I find it deeply encouraging to see another substantial work emerge to enrich this field. Building on earlier contributions-including my own work (Deity, Cult, Rituals and Oral Tradition in Jammu Region and Shiv Nirmohi’s Duggar ke Lok Devta, Koul’s work Ramban: Folklore-History-Ophiolatry stands out as a particularly noteworthy addition. What makes this work remarkable is that it comes from a technical professional, Robin Koul, a mechanical engineer posted in Ramban, who has transformed his passion for heritage into serious scholarship. In this book, Koul uncovers previously untold stories of the serpent deities of the region, offering not only a meticulous record of legends and folklore but also situating them within a broader cultural narrative that illuminates Ramban’s rich historical and spiritual landscape.
Koul’s literary journey began with The Yaksha’s Cap and Other Stories (2019), a collection of short stories published by Emerald Publishers, Chennai. In the present work under review, Koul employs oral history methodology, interviewing individuals across diverse age groups, backgrounds, and professions to compile folklore and historical accounts. As there was no prior documentation and the stories had survived solely through oral transmission across generations, it led his forays into remote villages to engage directly with residents-particularly elders-who shared their versions of the tales.
The book opens with heartfelt acknowledgements to the community members who served as resource persons, immediately affirming its identity as a people’s book. This gesture extends beyond formal courtesy-it recognizes that the narratives within are rooted in collective memory and sustained by the voices of Ramban’s local community. By foregrounding the contributions of elders, storytellers, and custodians of tradition, the author makes clear that the work is not solely his own, but a collaborative act of heritage preservation. In doing so, the book positions itself as a living testament to culture, where folklore and faith continue to endure and flourish through the active participation of the community.
The author begins the narrative by situating the Naga tradition not only within the Indian mythological and religious context but also within a wider cross-cultural setting. Starting with serpent cults in Vedic times, the story traces how Nagas-honoured as guardians of treasures, rivers, and sacred sites-came to symbolise deep spiritual meaning. Over centuries, this tradition extended beyond the subcontinent, influencing societies in Cambodia, Thailand, and Indonesia, where serpent deities were incorporated into local cosmologies and art forms. By highlighting these links, the book emphasises the universality of serpent worship and its lasting influence on shaping diverse cultural and spiritual worlds.
The narrative strategically positions Ramban’s traditions within the larger framework of Hindu mythology, beginning with Rishi Kashyap, his wives Kadru and Vinita, and the episode of King Janamejaya’s serpent sacrifice. This mythic event, in which serpents retreat into mountainous regions to avoid destruction, is seen as an etiological explanation for their persistent presence in Kashmir. At the heart of this is the legend of Vasuki Naga, believed to have taken refuge in Bhaderwah before dividing territories among his twenty-two sons and twelve daughters. These mythic genealogies are not mere stories but serve as cultural charters, legitimising clan settlements in Ramban and reinforcing the continued veneration of these deities as Kul Devta (family deities).
The book seeks to safeguard traditional knowledge preserved through folklore, now increasingly imperilled by modern lifestyles and shifting values. While deities such as Shankhpal, Lakru Dadaji, Kicholi Mata, and Traman Devta are widely recognised, the author also illuminates many others who remain vital to Ramban’s cultural fabric yet are scarcely known beyond its borders. In doing so, the work not only preserves local memory but also expands the horizon of regional heritage, ensuring that overlooked traditions find their rightful place in the broader narrative.
Among the most compelling accounts are Shankhpal’s steadfast refusal to permit disturbance in his territory, the legends surrounding Bodhisattva Shankhpal, the sacrificial offering of seven Brahmans for the safety of Govindpura, and the poignant tale of Kicholi Mata-the youngest among Vasuki’s children-whose devotion to her brother Raja Shankhpal ultimately brought misfortune. The narratives predominantly revolve around Vasuki’s progeny, each linked to a specific village and clan, while also introducing other revered figures such as Baba Bansul, Chousar Naag Devta, and Traman Devta. Interwoven cultural motifs-including the Bary Jogan, the enigma of the stone baraat, and evocative tales of war heroes-further enrich the text, broadening its cultural resonance and situating Ramban’s folklore within a larger tapestry of memory and meaning.
Drawn from the voices and memories of Ramban’s people, these stories are narrated with sincerity and authenticity, enriched through consultation of books, records, and oral sources. While the work documents several prominent deities of Ramban, it humbly acknowledges that many others remain concealed within remote mountain communities, where they continue to silently bless their devotees. By engaging with these sacred sites and belief systems, the book not only safeguards endangered traditions but also constructs a nuanced portrait of Ramban’s Naga worship culture. In tracing the mythological origins of Nagas across ancient texts, folklore, and regional traditions, it situates Ramban within a wider civilizational continuum, affirming the enduring relevance of its spiritual heritage.
The work achieves a rare synthesis, seamlessly bridging the ancient with the contemporary and the mythical with the historical. In doing so, it creates fertile ground for interdisciplinary inquiry, inviting perspectives from anthropology, linguistics, archaeology, cultural sociology, ethnomusicology, etiological studies, and human migration. More than a scholarly contribution, it stands as a vital effort in safeguarding the intangible cultural heritage of Jammu & Kashmir, ensuring that its living traditions continue to resonate across generations.
That said, the book might have been further enriched by the inclusion of photographs of the shrines and deities described. Visual documentation would have complemented the oral narratives, offering readers a more immersive sense of Ramban’s cultural landscape and strengthening the connection between folklore and its living traditions.
In conclusion, Ramban: Folklore-History-Ophiolatry stands as a timely and invaluable contribution, safeguarding the oral traditions of Ramban with care and conviction. By preserving its cultural memory and spiritual heritage, the work ensures that the voices of the region continue to resonate across generations. More than a regional study, it offers a replicable blueprint for documenting folklore and deity traditions elsewhere, demonstrating how community voices, oral histories, and collective memory can be woven into enduring records of intangible heritage. In this way, the book not only honours Ramban but also illuminates pathways for the preservation of diverse cultural landscapes across Jammu & Kashmir and beyond.
(The reviewer is Secretary-General, ICICH-ICOMOS Co-Counselor, ICOMOS- India)
The post From Machines to Myths “Robin Koul’s Chronicle of Ramban’s Naga Heritage” appeared first on Daily Excelsior.