Dhounthali’s Divine Threshold Will Balram Ji’s Legacy Survive Modern Repair?

Mrinalini Atrey
mrinalini.atrey@gmail.com
Nestled on the historic Dhounthali Dakki near the banks of the Tawi River, the Balram Ji Temple-also known locally as Baldev Ji or Dau Ji Temple-is a rare and revered site in Jammu’s spiritual and architectural landscape. During my fieldwork across the old city’s winding lanes and heritage sites, I have often found myself drawn to this Temple, which holds a unique place in India’s religious cartography: it is one of only two temples in the country dedicated to Lord Balram, the elder brother of Lord Krishna, the other being in Mathura-Vrindavan.
What makes this temple exceptional is its celebration of Balram Ji alongside his consort, Revati, a rare iconographic and ritual pairing. Local lore holds that tying a Rakhi on Balram Ji’s arm brings blessings to marriage, employment, and conjugal harmony. The Temple is especially popular among young women and men seeking divine intervention in matters of the heart and livelihood.
Another story woven into the temple’s origins speaks of Maharaja Gulab Singh commissioning its construction to ward off the serpents that plagued the area. Fittingly, Balram Ji is considered an incarnation of Sheshnag, the cosmic serpent, making the Temple’s foundation both symbolic and strategic.
The Temple complex, believed to be over 200 years old, is built using traditional lime and stone masonry. It houses a Sarai (rest house), a courtyard, and a historic well-features that distinguish it from other heritage temples in Jammu. These architectural elements are not mere relics; they are living testimonies to the region’s layered history and community practices.
However, my recent visit left me deeply concerned. While restoration should ideally bring joy, the ongoing repair work appears to be compromising the temple’s authenticity. Under the Preservation of Heritage scheme by the Archives and Archaeology Department, with execution by PWD Jammu and oversight by the J&K Dharmarth Trust, the interventions have unfortunately lacked the sensitivity and expertise required for heritage conservation.
New sheds are being constructed within the courtyard and over the historicwell, which are incongruent with the Temple’s historic character. The well’s elegant octagonal stone platform has been obscured by cement, and the Sarai’s façade has been similarly altered using modern materials instead of traditional lime. These changes not only disrupt the visual harmony of the complex but also erode its cultural integrity.
Is this the preservation that the community envisioned? Or are we witnessing the slow transformation of a sacred site into a generic modern structure, stripped of its identity and historical resonance?
Heritage conservation demands more than structural repair, it requires reverence, restraint, and a commitment to original materials and techniques. The Mubarak Mandi Heritage Complex in Jammu offers one such precedent, whereoriginallime plaster, traditional joinery, and layered historical narratives are preservedthrough phased, expert-led restoration.
But this is not an isolated example.Let us turn to Kanchipuram, Tamil Nadu, often called the “City of a Thousand Temples.” Faced with decades of neglect, its ancient shrines were revived through a collaborative effort involving conservation architects, temple trusts, and local artisans. The restoration of the Kailasanathar Temple and Varadharaja Perumal Temple prioritised traditional stone carving, lime-based mortars, and the reactivation of ritual spaces. These efforts didn’t just restore historical structuresthey revitalised community faith and pilgrimage economies.
Similarly, the Brihadeeswarar Temple in Thanjavur, a UNESCO World Heritage Site, underwent conservation that respected its Dravidian architecture and sacred geometry. Structural reinforcement was paired with chemical cleaning and stakeholder engagement, ensuring that both the Temple’s form and function remained intact
These case studies underscore a vital truth: heritage conservation is not merely technical;it is ethical, cultural, and intergenerational. It must be rooted in the ethos of the place, guided by conservation charters, and executed with humility toward the original builders’ intent.
The Balram Ji Temple is far more than a monument-it is a living heritage site, a sacred repository of faith, folklore, and architectural wisdom. Its preservation must honour the spirit of its past, not overwrite it with modern expedience. Stakeholders must ask: are we truly safeguarding our cultural inheritance, or are we quietly paving it over with cement and incongruous materials that erase its identity?
The path forward for preserving the sanctity of Balram Ji Temple must be rooted in principles of ethical conservation and cultural stewardship. This includes the use of original materials such as lime mortar and stone, rather than cement, to maintain architectural integrity; the engagement of skilled local artisans who carry forward traditional building techniques; and rigorous documentation and transparency at every stage of restoration. Equally vital is meaningful community consultation, especially with those who hold ritual, emotional, and ancestral ties to the site.
Restoration must align not only withthe local sentiment but also with theestablished conservation guidelines at the state, national, and international levels. At the UT level, Jammu and Kashmir’s heritage sites fall under the purview of the Archives, Archaeology and Museums Department, which mandates minimal intervention and material authenticity in restoration projects. The Heritage Conservation and Preservation Act of 2010 provide a robust legal foundation for safeguarding tangible and intangible heritage. It empowers the J&K Heritage Conservation and Preservation Authority (To date, the Authority remains unconstituted, leaving a critical gap in heritage governance) to declare heritage sites, grade them by significance, and regulate permissible interventions. Crucially, it mandates that any development-including structural changes or cosmetic repairs-must enhance heritage value, not diminish it.
Complementing this is the Jammu Master Plan 2032, a strategic urban blueprint that integrates heritage conservation into broader planning goals. The plan emphasises sustainable development, decentralised infrastructure, and the preservation of ecological and cultural assets. It identifies heritage precincts as critical zones requiring sensitive planning, and proposes zoning regulations, land pooling mechanisms, and public-private partnerships to ensure that heritage is not sacrificed at the altar of expansion.
Nationally, the Central Public Works Department (CPWD) has issued a comprehensive manual on the Conservation and Audit of Heritage Buildings, emphasizing traditional materials, documentation, and stakeholder consultation. The Indian National Trust for Art and Cultural Heritage (INTACH) further advocates for community-led stewardship and contextual sensitivity, echoing Article 51A(f) of the Constitution, which enjoins every citizen to preserve the nation’s composite culture.
Internationally, India is a signatory to several UNESCO conventions, including the 1972 Convention concerning the Protection of the World Cultural and Natural Heritage and the 2003 Convention for the Safeguarding of Intangible Cultural Heritage. These frameworks, along with the Venice Charter (1964) and the Nara Document on Authenticity (1994), underscore the importance of preserving historical integrity, material authenticity, and cultural context. The sensitive interventions at Mubarak Mandi and the Temple complexes of Kanchipuram exemplify these principles in action-where restoration was not merely technical but deeply ethical and participatory.
Together, these frameworks demand more than cosmetic repair for sites like the Balram Ji Temple. They call for a stewardship that is sacred, layered, and enduring-one that honors the Temple’s ritual geography, architectural integrity, and community memory. The sensitive interventions at Mubarak Mandi and the Temple complexes of Kanchipuram exemplify this ethos: restoration as renewal, not erasure.
Let this be a moment of reckoning-and of renewal. The Balram Ji Temple deserves more than cosmetic repair; it demands a form of stewardship that is as sacred, layered, and enduring as the heritage it embodies.
(The author is Co-Counselor, ICOMOS- India Secretary- General, ICICH-ICOMOS)

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