History of Hindu struggle and attainment of Shivling.

The Hindu side claims that the old Shiva linga was found from the sanctum sanctorum of the temple. In the drawing of James Prinsep, this part of the temple is depicted as Mahadev. In this article, I have written in detail on this topic below.

HISTORICAL REASON

VISHWANATH TEMPLE OF BANARAS OR VISHVESHVAR TEMPLE is a major reason for the religious struggle that has been going on for centuries between Hindus and Muslims.
The army of Muhammad Ghori and Qutbuddin Aibak defeated the king of Banaras a prominent North Indian king of that period ~ Jaichand. According to Islamic belief, no other religion can be practiced under Islamic rule. Idol worship is a crime in Islam and Banaras was the center of idol-worshipping of Hindus for thousands of years.

As a result, all the major Hindu temples of Banaras were demolished and their property was looted by the Muslims.

Some major Hindu temples were demolished and mosques were built at that same place from their rubble. Surprisingly some of the temples which were demolished in 1194 and were converted into mosques, still survive in Banaras though only their leftover remains can be found. For more information about this subject please visit:- https://nithinks.com/2021/12/06/the-search-for-hindus-lost-temples-in-the-city-of-templesvaranasi/

AS SHARIAT LAWS WERE IMPOSED IN THE CITY the pity-minded Hindu kings of India began to express their loyalty to it. The rule of Banaras was handed over to an Amir (Governer) so that he could suppress paganism and yet satisfy people with his justice. (Justice here refers to Sharia Law)

IBN AL- ATHIR, a Muslim chronicler wrote that after plundering the city of Banaras, the loot was loaded in 1400 camels and sent to Ghazni.

HAR -HAR MAHADEV, HOW HINDUS FOUGHT BACK AND REFUSED TO CONVERT

Soon Banaras recovered from this setback and the Hindus tried to take their temples back. And a BLOODY STRUGGLE BEGAN. The Vindhya hills around Banaras were a great place for guerilla warfare.

According to some Afghan Islamic scholars and Islamic historians, about one lakh fifty thousand Muslims were killed in this conflict by the Hindus.

This anarchy ended only when Islamic rulers accepted religious freedom to Hindus in this way the process of demolishing the temple and rebuilding it continued……………….

Some of the major events during this period

A- IN 1194, ALMOST ALL THE MAJOR TEMPLES OF BANARAS WERE DEMOLISHED. The Vishwanath temple would have been demolished for the first time during this period.

B- PADMASADHU, a monk, built the temple of PADMESHWAR in Varanasi in 1296 AD in front of Vishwanath temple in Banaras. This shows that the Vishwanath temple existed at that time, so the Vishwanath temple must have been rebuilt between 1194 AD and 1296 AD.(Fuhrer Sharqi Architecture of Jaunpur )

C- In 1447, the Vishwanath temple was demolished again by Sultan Mahmud Shah of Jaunpur.

D-During the reign of Akbar, with the help of minister RAJA TODARMAL, NARAYAN BHATT once again constructed the Vishwanath temple around 1585 AD.

E- On 18 April 1669, Aurangzeb issued a decree ordering the destruction of the Kashi Vishwanath temple. This decree document is still safely preserved in the Asiatic Society Kolkata.

F- The construction of the temple was once again completed between 1777 AD and 1780 AD by MAHARANI AHILYABAI of Indore.

KHALIFA -TUL ARD

Khalifa-tul Ard, that is, he has been called upon to play the role of being a successor to earth. The earth has its own potentialities. It, too, has been created for a purpose. But man has been sent down as a responsible being and he is here to secure improvement of earth, of making this brown earth of God green. He is here to introduce order and reform, in the light of Heavenly mandate, what has been deformed by Satanic forces.

Muhi-ud-Din Muhammad (Aurangzeb)

Aurangzeb was a staunch Sunni Muslim. Unlike his ancestor Akbar, he was not at all an advocate of Hindu-Muslim unity, nor was he in the mood to give any concession to the Hindus, also unlike Jahangir, he was not at all interested in any kind of building and construction work of gardens, minarets, buildings etc.

Shah Jahan followed Sharia law. Under the guise of this, he tried to break the Vishwanath temple in Banaras, but due to the strong opposition of the Hindus, his army could not break the Vishwanath temple, but then also 63 temples were destroyed in Benares during the reign of Shah Jahan. As a true Muslim, the expansion of Islam was the main goal of Aurangzeb’s life, he resolved to do the unfinished work of his father.

Aurangzeb probably wanted to make all the Muslims of the world as well as the Hindus feel the superiority of Muslim religion over other religions. Soon the Sharia laws were re-imposed on Banaras. Under the Sharia law-:

a. Jizya tax was imposed on Hindus.
b. All Hindu schools were closed.
c. The name of Banaras was changed to Muhammadabad.
d. The Vishwanath temple of Banaras and some other famous temples were demolished.

Saqi Mustad Khan has written extensively on this subject in Maasir-I- Alamgiri.

Demolition of Vishwanath Temple in Banaras

(18th April,1669) , it reached the ear of His Majesty, the protector of the faith, that in the provinces of Thatta, Multan, and Benares, but especially in the latter, foolish Brahmans were in the habit of expounding frivolous books in their schools, and that students and learners, Musulmans as well as Hindus, went there, even from long distances, led by a desire to become acquainted with the wicked sciences they taught. The “Director of the Faith’’ consequently issued orders to all the governors of provinces to destroy with a willing hand the schools and temples of the infidels ; and they were strictly enjoined to put an entire stop to the teaching and practicing of idolatrous forms of worship. On the 15th i Rabi’u-l akhir it was reported to his religious Majesty, leader of the Unitarians, that, in obedience to order, the Government officers had destroyed the temple of Bishnath at Benares.

**The Presently disputed mosque. I have deliberately selected the black and white images so that the walls of the old temple which are currently being painted with lime are clearly visible.**

Aurangzeb also wanted to break the order of Hindus repeatedly taking back their temples, To carry out his plan, Aurangzeb took some cruel decisions and implemented them.

As per the orders of Aurangzeb, the Vishwanath temple in Banaras was demolished, the sanctum sanctorum (the holiest part of the temple where the idol of God is installed) was also demolished and leveled and a mosque was constructed at the same place from its rubble.

2. After the construction of the mosque on the main part of the temple, a Islamic graveyard was also constructed in the courtyard of the temple. It can be clearly seen in the drawing of James Princip. Generally, in Hindu belief, temples are never built at such a place where the rituals related to the dead person have been completed. In future, Hindus cannot build any temple at this holy place, undoubtedly this must have been the intention behind the construction of this graveyard.

3. Aurangzeb’s intention was not only to destroy the most sacred temple of Hindus, but he also wanted to humiliate Hindus forever. For this a part of the temple was deliberately left out so that the Hindus always felt inferior, and the feeling of a conqueror remained among the Muslims.

**The wall of the ancient temple is clearly depicted in the book Benares illustrated**, in a series of drawings **written by James Prinsep, published in 1833.**

This can be better understood from James Prinsep’s drawings. In the temple courtyard, the place where the mosque was built is shown point-wise. This place is still in the possession of Muslims due to the construction of the mosque.

THE MARATHAS

After Aurangzeb’s death, the Mughal Dynasty got weakened due to struggles for inheritance of the throne, several governors proclaiming themselves independent rulers, and most importantly the Marathas and Sikhs challenging the Mughal Empire. The politics of India in the eighteenth century was very similar to the politics of the seventeenth century in Germany. The old dynasties were subsiding and the struggle for the throne to fill their place was at its peak. Soon Banaras overcome the shock it got from Aurungzeb’s side and the Hindu Maratha rulers came to dominate Banaras.

Maratha’s also got the Mughal rulers of that time to write an assurance to compensate for the destruction of the Vishwanath temple by Aurangzeb in Banaras.

Malla Rao thought of demolishing the Gyanvapi mosque and building a temple on it, but due to the dilemma of the Pandits of Banaras, this work was postponed. Because of the struggle to inherit the throne in the country, the Marathas couldn’t even pay much attention to it.

In 1781, the East India Company’s dominance over Banaras was established. The East India Company’s effort was to avoid Hindu-Muslim conflict as much as possible. In the year 1777-80, the temple was rebuilt again by the Maharani Devi Ahilyabai Holkar of Indore. The disputed site (the mosque built by Aurangzeb was left intact) still remains in the same condition presently.

In 1809, a Hindu-Muslim riot had also taken place over the Vishwanath temple, which got controlled with great difficulty, hundreds of people died in this riot.

Mr. Watson, the Magistrate of Banaras at that time wanted an end to this quarrel and therefore requested the officers of the Company to HANDOVER THIS PLACE TO HINDUS.

Unfortunately, doing this was not possible in the future due to the complex political conditions of India in those days. Later, learning from the revolution of 1857, the British focused on maintaining the status quo in the Hindu-Muslim religious dispute, due to which the Vishwanath temple dispute still continued.

The area inside the red boundary in this picture is still occupied by the mosque. This is the reason for the present Hindu-Muslim tension. The present courtyard of Kashi Vishwanath temple has been expanded. It has been expanded from three thousand square feet to five lakh square feet, but the disputed structure of the mosque remains the same.

INFORMATION OBTAINED FROM THE SURVEY

A. Hindu artworks on the walls, and statues of some Hindu Gods and Goddesses have been found in the survey of the mosque.

B. A dome of the mosque rests on the top of the temple.

**The place indicated by the arrow is the sacred pond described by James Prinsep. Presently, Muslims use this pond for Wuzu. Wuzu is an Islamic process.**

C. In the survey, a small pond was found in the mosque’s courtyard, and a Shivling was also found inside the pond. This is not at all a fact of utter surprise because James Prinsep has described this pond very clearly in his book ‘Benares Illustrated in a Series of Drawings’.

The principal lingam of Mahadeo stood in an ornamented reservoir in the centre,(center) having a drain below to carry off the Ganges water continually poured over it by day and night. Mundip signifies vestibule: Dundpan and Dwarpal are respectively the staff-bearer and door-keeper. The latter situation is held by Kal Bhyro, the offspring of Shiva’s rage; the former appointment was conferred upon Hurikeshu, a Yukshu, or one of the attendants upon the Deity of riches, in reward for his having abandoned the sports of youth to devote himself to ascetic meditation at Kashi. Tarakeswur and Manikeswur are two inferior lingums of Shiva.

To a large extent, it is possible that this is the holy pond of the Hindus as described by James. Presently, Muslims use this pond for Wuzu. Wuzu is an Islamic process. Cleaning the body before offering Namaz includes washing hands, mouth, head, feet, and inner part of the nose. I think a few more ancient mysteries can be uncovered by examining this holy pond.

One thing is clear the scientific analysis of the ancient Vishwanath temple done by James in 1831 is still unmatched. There is no difference between the conclusion of James and the condition of the Vishwanath temple today.

AT LAST, WE ARE THE FREE PEOPLE

“Doublethink means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them.”
GEORGE ORWELL

With the independence of India, India got a new constitution and there was also hope of a solution to this issue. After independence, instead of handing over their holy place to Hindus through a new law, the Congress party made it more controversial. Nehru, who believed in the communist ideology, felt that Hindu political parties could take advantage of this problem in elections, so it would be right to keep the temple-mosque dispute entangled in the cumbersome court proceedings. According to a section of the law, the status quo before 15 August 1947 in a religious dispute shall be maintained. It was the political compulsion of Nehru and Congress to maintain the Hindu-Muslim dispute over Vishwanath temple otherwise it might have got resolved years before.

Presently, this disputed mosque near Vishwanath temple is a living example of Islamic imperialism. Hardly any Muslim goes to this mosque to offer prayers, but this disputed temple definitely knocks the eyes of every Hindu. Most of the foreign travel writers who have visited this place in the sixteenth century and after believed that THIS PLACE SHOULD BE HANDED OVER TO THE HINDUS. These foreign travel writers have explained their side in detail in their writing. Any person who looks at this disputed mosque objectively rather than from a religious point of view will come to the conclusion that no doubt this place should be handed over to the Hindus. After all it was built by demolishing their ancient temple.

Islamic Fundamentalism, Methodology, and their goals in the context of India.

“Fight and kill the disbelievers wherever you find them, take them captive, harass them, lie in wait and ambush them using every stratagem of war.” (Koran 9:5)

HINDU TEMPLES WERE ATTACKED in many parts of the country on Chaitra Navratri and Ram Navami this year. These attacks were done in a well-planned and systematic manner. What was the reason for such attacks? These riots are just a glimpse of the events of history.

CHAITRA NAVRATRI:- The festival of Navratri is celebrated twice a year. The Hindu New Year also begins with Navratri, in the month of Chaitra (hence, the name CHAITRA Navratri). Chaitra Navratri is celebrated for nine-days.

RAM -NAVMI:- One of the holiest festivals of Hindus. As Christians celebrate Christmas as the birthday of Christ, in the same way, Hindus have an ancient tradition of celebrating Ram Navami as the birthday of Lord Shri Ram.

LET US BISMILLAH (start of a task)

A Muslim youth, Ahmad Murtaza Abbasi, attacked security personnel guarding India’s famous Gorakhnath temple. Two security personnel were seriously injured. The Muslim youth was chanting the slogan of Allah o Akbar. (Allah is the greatest ) This was the beginning of a series of Islamic attacks on Hindu temples. Security force personnel tried to capture Murtaza alive at the place of the shooting and were successful. Preliminary investigations found evidence of Murtaza’s connection to ISIS through the Internet. Investigations of Murtaza’s bank account revealed that money has also been sent to Syria from his account several times. Murtaza was brainwashed by the internet. He was struggling to bring Islamic rule to India and was ready to make any sacrifice for his goal. He is another example of the fast-growing internet jihad in the Islamic world. The return of radical Islamic rule in Afghanistan has no doubt raised the spirits of the hardline Muslims of India, but due to this victory, the Islamic extremists are also making it easier to recruit new people to their gang.

What message do radical Muslims want to give by killing Hindus across the country and looting temples on the holy festival of Ram Navami? What message do the fundamentalist Muslims tried to give who raised slogans of raping Hindu women after the temples were set on fire? Is this an attempt to repeat history? Is this an attempt to spread Islamic terrorism (Jihad) in South Asia? Is this attack an attempt to show the superiority of Islam over other religions?

a. Hardcore Muslims of India strongly believe in the supremacy of Islam.

b. Hardcore Muslims are always eager to initiate violence.

c- Most of the Muslims of India also believe in the concept of the Caliphate nation like the Muslims of other countries of the world.

d– Internet Jihad is now spreading its wings in India too.

**Robert Smith, *Aurangzeb’s Mosque at Varanasi,* 1814. Watercolor on paper**

Aurangzeb Mosque or Alamgir Mosque Varanasi. The meaning of the name Alamgir is Conqueror of the world. This name is generally used for Aurangzeb. Aurangzeb had demolished an ancient Vishnu temple on the banks of the Ganges. This mosque was built at the same place from the ruins of that temple.

A. SUPREMACY OF ISLAM

Islamic superiority according to theology

DOUBLE STANDARDS:- Believers and Non-believers should be treated unequally. Allah says this himself in the Quran.

THE NON-BELIEVERS SHALL BE STERNLY PUNISHED, BUT THOSE THAT ACCEPT THE TRUE FAITH AND DO GOOD WORKS SHALL BE FORGIVEN AND RICHLY RECOMPENSED.

KAFIR:- The word Kafir is commonly used by Muslims in abusive language. “But in Shariah, it is a legal term. According to Shariah, he who is not a Muslim is a Kafir.” Fatawa-i-Rizvia.

“O Prophet, urge the faithful to fight. If there are twenty among you with determination they will vanquish two hundred; if there are a hundred then they will slaughter a thousand unbelievers, for the infidels are a people devoid of understanding.” (Koran 8:65)

The Muslims of India completely believe in the supremacy of Islam. The Muslims of India cannot turn their back on what is written in the Quran. The things written in the Quran, according to them are the orders of Allah and it is the ultimate duty of every Muslim to follow these orders literally. To maintain the superiority of Islam over other religions, Muslims repeatedly attack not only on religious places of other religions but also on modern democracy and the democratic system.

Ordinary Indian Muslims and the pride of being superior

In the year 1194, Islamic invaders destroyed almost all major Hindu temples in Varanasi( the holiest city of Hindus) and mosques were built over Hindu temples. I spent almost three months in Varanasi searching for ruins of temples demolished in 1194, during which I interacted with hundreds of Muslims. Almost all Muslims consider themselves descendants of foreign Islamic invaders. (While most of them have converted to Islam in some specific point in time.)

Every Muslim considers himself of a winning race and Hindus a cowardly community. He has the evidence to prove his point.
An old Muslim man showed me a Mughal era building and said that this building is a witness of Islamic superiority. I immediately questioned, “But,Why ?” He replied, “Look at the carvings on the walls of this building, see the strength”, I then counter responded by saying that there were many ruins in the city, which are more beautiful and stronger than this building which were built before the Islamic civilization. I wanted to draw the attention of the old Muslim to some pre-Islamic remains found in Banaras. The old Muslim laughed and said you don’t know, the ruins and pillars you are talking about are not all before the Islamic civilization, but the beginning of the Islamic civilization.
All these buildings and there pillars were built by the jinns who came to India with the Sultan’s army. Jinns (supernatural creatures in Islamic mythology and theology.)

Islam gives a very narrow interpretation of history. Muslims deny to accept the history of thousands of years before the religion of Islam came to India. An ordinary Indian Muslim wants to accept history only as a document of the victory of Islam.

B. EAGER TO VIOLENCE:-

The concept of the first attack is taken from the Qur’an.

In a conflict with another religion at any level, Islamists follow Qur’anic concept of war They want to take full advantage of the first attack. Their first goal is to create fear in the heart of the enemy and the greater the fear, the greater the chance of winning the battle.

STRIKING TERROR-INTO THE HEARTS OF THE ENEMY FROM THE PREPARATORY STAGE OF WAR

“The infidels should not think that they can get away from us.
Prepare against them whatever arms and weaponry you can
master so that you may terrorize them. They are your enemy
and Allah’s enemy.” (Koran 8:59)

LET US RAPE

On the festival of Ramnavami, the Islamic mobs setting the temples on fire repeatedly shouted that now the rape of Hindu women should be started. Believers in Islam have successfully used rape of Hindu women as a weapon many times in the modern history of India.

1947 – At the time of the partition of India-Pakistan.
1971 – At the time of the creation of Bangladesh
During the separatist movement in Kashmir
Even today in Muslim majority cities in West Bengal.

THEOLOGICAL JUSTIFICATIONS FOR RAPE

“It is permissible to have sexual intercourse with the female captive. Allah the almighty said: ‘[Successful are the believers] who guard their chastity, except from their wives or (the captives and slaves) that their right hands possess, for then they are free from blame[Koran 23:5-6].”

“If she is a virgin, he [her master] can have intercourse with her immediately after taking possession of her. However, if she isn’t, her uterus must be purified [first]….

C. Caliphate

At the time of India’s independence, many prominent Muslim leaders were of the opinion that the independence of India meant the rule of Hindus. As a result, many Muslim leaders of India appealed to the Afghan government of that time to invade India and establish an Islamic state here. Many Muslim leaders of India were in favor of a colony of an Islamic nation rather than an independent and sovereign nation. As a child, I have seen posters of Saddam Hussein being put up by Muslim shopkeepers during the Gulf War. In France, if a magazine publishes a funny cartoon of Muhammad, there is a protest on the streets of India, and government property is set on fire. Islam is a unique ideology that does not fit into the modern concept of nationalism. Similarly, the modern concept of Liberty, Freedom also does not match with Islamic ideology. According to the concept of Islam, freedom means religious rule.

D. ELECTRONIC JIHAD

“This is a war of ideologies as much as it is a physical war. And just as the physical war must be fought on the battlefield, so too must the ideological war be fought in the media .” (Nasser Balochi , member of ISIS’s social media team)

Smartphones are being used by fanatics as an information grenade. There are thousands of Islamic groups active on Facebook, Twitter, YouTube etc. who are engaged in brainwashing Islamic youths day and night. Due to social media people may soon be sorted on the basis of opinion and religion. From one room, one can spread their hate message to the entire world in a few seconds with a tool that fits in the palm of his hands. This is quite different from the 1980s when Islamic organizations had to publish magazines to run their propaganda or distribute video cassettes to madrassas and mosques. Zakir Naik, a famous Islamic thinker of India, continued to invite people to Jihad as an Islamic preacher for a long time. On behalf of India’s oldest political party Congress, he was called the messiah of Hindu-Muslim unity, when his reality was exposed, he fled from India, even today the number of followers of Zakir Naik is in lakhs.

INDIA MUST CRACKDOWN ON RADICAL ISLAM

India has no option but to win. Islamic fundamentalism cannot be defeated in a day, it requires long-term plans.

Intruders should be completely stopped

Bangladeshi and Rohingya Muslims who have illegally infiltrated India, have a large number of people involved in the incidents of robbery, rape, and kidnapping in India.
Such people have a long criminal history, they are always trying to carry out criminal incidents by colluding with local criminals.
In any Hindu-Muslim conflict or Islamic procession, they get involved for a small amount of money. Cab bills, NRC bills are the need of the moment. There should also be a provision for strict action against the local people who give shelter to the infiltrators, and such people should be given long sentences under the new law.

All the taxpayers of India should raise their voices against this infiltration. These infiltrators are eating taxpayers’ money like termites and making the country hollow. The money that hardworking people give to the government in the form of taxes cannot be wasted on such people.

Mullah, Masjid, Madrasa Alliance

A common Muslim thinks only what the clerics of Madrasa and Masjid put in his mind. The policy of Muslim appeasement adopted by the Congress government for vote bank now needs to be stopped. Immediate action is needed by identifying the madrassas spreading hatred. Once WikiLeaks also disclosed the huge amount of funds received from Saudi Arabia in mosques of India. according to WikiLeaks, some mosques, madrasas, and educational institutions of India had received seventeen hundred crore rupees from Saudi Arabia for the propagation of radical Islamic ideology. The state and central governments also need to keep a close watch on money transactions from madrasas and mosques.

There is no difference between radical Islamic ideology and Islamic terrorism. Radical Islamic ideology is not limited to the followers of Islam, or to a particular geographical area. India is a multi-religious, multi-language, and diverse country, any kind of fundamentalist ideology can create instability in the society here.

An impartial interpretation of history is essential.

The history of India after independence has been written by the Marxist gang. This is completely fake. Marxists devoted the history of India to one ideology. Red terrorists left no stone unturned in glorifying Islamic imperialism.
Islam is a peace-loving religion. Religious fanaticism has no place in Islam???????? What is the basis for writing and stating these things? This may be a political statement, maybe it is also correct from the point of view of vote bank politics and Muslim appeasement, but is this propaganda capable of explaining Indian history ???
If a person has studied the history of India only in the courses of schools and universities, that is he has only read the Marxist interpretation of the history of India, then he knows absolutely NOTHING and if SOMETHING then that is also FALSE. The time has come to bury the fictional historiography of Marxists just like their out-of-date ideas. History should be explained on the basis of truth and not on the basis of Marxism.

References

1.THE KORAN (N.J DAWOOD Best known for translation of The Koran)

2.The Qur’anic concept of war (Brig. S.K.Mallick)

3.GOD’S TERRORISTS The Wahhabi Cult and the Hidden Roots of Modern Jihad (CHARLES ALLEN )

4.ISIS THE STATE OF THE TERROR (JESSICA STERN AND J.M. BERGER)

5.THEY MUST BE STOPPED (BRIGITTE GABRIEL)

6.THE WORLD OF FATWAS OR THE SHARIAH IN ACTION (ARUN SHOURIE)

Spiritual Diplomacy: Kashi’s Role in India’s Foreign Policy Evolution

National and Saffron Flags: A Symbol of India-Nepal Shared Heritage.

A country’s national flag is not just a piece of cloth; it represents its culture, history, and traditions.

When the Prime Minister of Nepal visited Varanasi, common people lined the streets, holding the national flags of both India and Nepal. Interestingly, some also carried saffron flags, a symbol of Hinduism.

This gesture highlighted the deep cultural and civilizational ties between India and Nepal. Perhaps some expressed this shared heritage and unity by hoisting the saffron flag.

Nepal’s Prime Minister Sher Bahadur Deuba and his wife, Arju Rana, visited Varanasi, India’s cultural capital. Varanasi is a sacred city for Hindus worldwide, and every Hindu wishes to see Kashi at least once in their lifetime.

After offering prayers at the Vishwanath Temple, the Prime Minister of Nepal wrote in the visitor’s book—

“We are Blessed in this birth to have Baba’s darshan. We thank the Prime Minister of India, Narendra Modi and the Chief Minister of Uttar Pradesh, Yogi Adityanath for this.”

Nepal’s Prime Minister Sher Bahadur Deuba also offered prayers at the famous temples of Kaal Bhairav and Pashupatinath in Banaras.

*PASHUPATINATH TEMPLE VARANASI*

**PASHUPATINATH TEMPLE(Nepali mandir, Kath mandir) VARANASI**

BENARES THE NEPAULESE TEMPLE

Pashupatinath in Varanasi: A Testament to Shared Hindu Traditions

Lord Shiva is also known as Pashupatinath, and the Pashupatinath Temple in Varanasi is a replica of the famous Pashupatinath Temple in Nepal.

It was built by the Maharaja of Nepal and is also known as Nepali Mandir or Kath Mandir. “Kath” means wood, and since a significant amount of wood was used in its construction, it is called the Kath Temple.

The temple’s management and conservation are overseen by the Government of Nepal.

Nepal-Kashi Connection: The Legacy of Nandi at Vishwanath Temple

A painting from the early eighteenth century depicts a grand Nandi statue in the courtyard of the Vishwanath Temple, built by the Maharaja of Nepal.

This majestic statue stands as a testament to the deep cultural and religious ties between India and Nepal. Nandi, the sacred bull and vehicle of Lord Shiva, symbolizes strength, devotion, and unwavering faith.

It reflects the spiritual essence of Kashi and its timeless connection with Nepal’s devotion to Shiva.

The famous Vishwanath Temple in Banaras was destroyed by the Mughal ruler Aurangzeb, who built the Gyanvapi Mosque in its place. Later, Maharani Ahilyabai Holkar of Indore rebuilt the temple between 1777 and 1780 AD. The Maharaja of Nepal placed a large Nandi statue in the temple’s courtyard.

Nepal & India’s Relations Through the Corridor of History

The Divine Bond of Lord Ram and Mata Sita Across India and Nepal

SHRI RAM AND MATA SITA

According to Hindu tradition, Shri Ram was a resident of Ayodhya, while his wife, Mata Sita, belonged to the ancient Videha kingdom, which today includes parts of Mithila within Nepal.

This deep-rooted connection between India and Nepal is not just geographical but also cultural, historical, and spiritual, strengthening the timeless bond between the two nations.

From Lumbini to Kushinagar: The Spiritual Bond Between India and Nepal

Nepal holds a special place in the life of Gautam Buddha. Born in Lumbini, located in present-day Nepal, Buddha’s teachings and enlightenment shaped not only Nepalese culture but also deeply influenced the spiritual and philosophical landscape of India and beyond.

Four major pilgrimage sites of Buddhism, including Lumbini (the birthplace of Buddha), Bodh Gaya, Sarnath, and Kushinagar, lie across the borders of India and Nepal, signifying the intertwined spiritual journey of the two countries.

India and Nepal: United by History, Religion, and Sacred Traditions

The cultural and religious ties extend beyond mythology to the very core of both nations’ identities.

The Pashupatinath Temple in Kathmandu, Nepal, dedicated to Lord Shiva, mirrors India’s religious and cultural ethos, while the shared reverence for various Hindu and Buddhist traditions further unites India and Nepal.

The intertwined history, sacred sites, and mutual respect for religious values create an everlasting bond between the two nations, transcending geographical and political boundaries.

Together, India and Nepal represent a shared spiritual legacy, one that continues to strengthen their relationship and serves as a testament to the centuries-old cultural and religious ties that have flourished across their borders.

The British Officer Who Fell in Love with Benares

Prinsep Sahib

James Prinsep was fondly known by this name among the people of Benaras, the city he loved the most.

Sahib” is an Arabic word that is commonly used in India to show respect. Even today, people address government officials by calling them “sahib.” During the British Raj, British officers were also called sahib.

One such British officer was James Prinsep. Even today, Indians remember his name with great respect.

**By William Wyon, sculpture,1840 or later**

BIOGRAPHY:-

JAMES PRINSEP WAS BORN ON 20TH AUGUST 1799 IN BRISTOL, ENGLAND.

While in school, he was a brilliant student. James wanted to become an architect and started training for it. However, spending long hours studying fine details on maps affected his eyesight, forcing him to give up his architectural studies. His family was worried about his future.

One day, a friend of his father who worked at India House informed them that the East India Company needed an assistant numismatist in Bengal. He suggested that James could get the job if he gained the necessary qualifications. Finding this opportunity suitable, James began his training in numismatics in 1817.

A Scholar’s Journey: James Prinsep’s Arrival in India

In the first half of 1818, James received a certificate of proficiency from the Royal Mint. Around the same time, his younger brother Thomas also completed his probationary period with the Bengal Engineers. On May 26, 1819, both brothers left England for India.

After a long journey of about four months, they arrived in Calcutta on September 15, where they were welcomed by their elder brother, Henry Thoby, who was already well-established in the city.

Entering the Sacred City: James Prinsep’s First Steps in Benares.

At that time, the British government had decided to establish two additional mints alongside the existing one in Calcutta, with one of them being set up in Benares. In 1820, the renowned scholar Horace Heyman Wilson, who had been overseeing the mint in Benares, returned to Calcutta and reported that the mint was ready for operations. Following Wilson’s return, James was appointed as the head of the Benares mint and was sent there to take charge.

JAMES PRINSEP REACHED BENARES ON 26TH NOVEMBER 1820. No one would have imagined that this young British officer is going to do an incomparable amount of job in contributing to the history of India.

History of India especially ancient India history can never forget the contribution of James. Soon Princip fell in love with this ancient city. His letters show that he was very keen on the scientific study of this city and soon he got involved in this work with full engrossment.

From Archaeology to Engineering: James Prinsep’s Legacy of Innovation.

James Prinsep was a rare genius, skilled in many fields. He was a journalist, engineer, scientist, chemist, actor, singer, inventor, painter, writer, epigraphist, archaeologist, statistist, and town planning specialist. Very few people in history have been this talented in such a large no. of fields.

James Prinsep: A Life Cut Short, But His Art Endures

This photo was likely taken a little before Prinsep returned to England from India. The spots near his eyes show that his health was getting worse.

James Prinsep’s life was tragically short; he passed away at the young age of forty. He spent nearly a decade in Banaras, dedicating himself to extensive work that left an indelible mark on the city.

After resigning from his position due to illness, he returned to England, but his health continued to decline.

The sorrowful news of his passing reached India on April 22, 1840.

Prinsep contributed so much to Banaras that even an entire book would fall short of documenting his accomplishments. It is impossible to summarize his vast body of work in a single post.

James Prinsep’s sketches are more than just artistic representations; they are historical documents that preserve the essence of Varanasi during his time.

His detailed observations not only reflect the architecture and daily life but also offer insights into the cultural and social fabric of the city. By blending art with history, Prinsep created a legacy that continues to enrich our understanding of Varanasi’s heritage.

Experiencing James Prinsep’s Amazing Work in Varanasi – My Journey

The best way to truly feel the incredible work done by James Prinsep in Varanasi, almost 200 years ago, is to explore the city on foot or by boat along the sacred Ganges. This has been my personal experience.

Map of the confluence of the Barna (Varuna) and Ganges rivers with temples and the old fort on the left and brick kiln on the right, Benares,” watercolor with pen and ink, by the Anglo-Indian scholar, antiquarian and mint assay master James Prinsep. Dated 1825. Courtesy of the British Library London.

Varanasi, the holiest city for Hindus, lies between the rivers Varuna and Assi. As you walk along the riverbank or take a boat ride, you can not only see Prinsep’s contributions but also feel them. The bridges, water systems, drains, and buildings he built continue to serve the people, making their lives easier even today.

There is hardly a major ghat in Varanasi that James Prinsep did not sketch or write about. Traveling from the Varuna-Ganga Sangam, the first ghat of Varanasi, to the last, Assi Ghat, offers glimpses of his remarkable legacy.

However, if you think that walking along the Ganga for miles or taking a boat ride is enough to witness all of Prinsep’s contributions, you would be mistaken—there is much more left to discover.

By Road:

At the outskirts of Varanasi lies Sarnath, the place where Gautam Buddha gave his first sermon. Here, the great Emperor Ashoka erected his famous pillar, inscribed with messages in the ancient Brahmi script.

It was James Prinsep who first deciphered this script, unlocking the wisdom of the past.

Moving towards the heart of the city from Sarnath, the Nadesar area still houses several buildings that bear witness to Prinsep’s contributions. His touch can be seen in the construction of St. Mary’s Church, the Banaras Mint, and the grand mansion of the King of Banaras.

Throughout history, cities have often been named after kings and conquerors but rarely has a single person contributed so much to improve the lives of a city’s people in such a short time. Saying that James Prinsep has left his indelible mark on every inch of Varanasi would not be an exaggeration at all.

James Prinsep will forever hold a special place in the hearts of the people of Varanasi. His legacy is not just etched in stone and paper but lives on in the very soul of the city.

The Ignored Legacy of Sachindra Nath Sanyal

The Most Sacred Experience of My Journalism Career: Meeting Sachindra Nath Sanyal’s Friend.

This post is about my meeting with Sachindra Nath Sanyal’s friend in 2004-2005.

In my 25 years of journalism, I consider this incident to be the most important and sacred one. Even today, nearly 20 years later, I still remember every detail of that meeting.

I came across a rare line drawing of Sachindra Nath Sanyal, also known as Sachin Da, in a magazine from the 1970s. I found this magazine while browsing through a library in Banaras.

Sachindra Nath Sanyal was not only a great revolutionary but was also the guru or associate of most of the revolutionaries of India. To know about him, please read my post:- https://nithinks.com/2021/08/12/sachindra-nath-sanyal-a-great-forgotten-freedom-fighter/

Beyond the Textbooks: Rediscovering Sachindra Nath Sanyal

Sachin Da

After India gained independence, Marxist writers often shaped the history taught in schools. In these textbooks, figures like Lenin and Stalin were glorified, while only revolutionaries who followed communist ideologies were given significant attention.

As a result, many of India’s other freedom fighters, especially those who did not align with communist views, were overlooked or minimized.

One such revolutionary was Sachindra Nath Sanyal. His name barely made it into the history books. In fact, during my school days, the entire knowledge I had about Sanyal was limited to just two facts:

*Sachindra Nath Sanyal founded the Hindustan Republican Association (HRA).

*He wrote the book Bandi Jeevan (Life in Prison).

That was all I knew about him—nothing more, nothing less.

Growing up in Sanyal’s hometown, I never learned about the depth of his contributions or his true significance in India’s freedom struggle. Like many other revolutionaries, his story was overshadowed by political ideologies that shaped our education system.

A Discovery at Banaras Hindu University

It wasn’t until I was pursuing my undergraduate degree at Banaras Hindu University (BHU) that I learned for the first time that Sachindra Nath Sanyal had lived in Varanasi. It came up during a lecture by my history teacher, who was discussing the contributions of Varanasi to India’s freedom struggle.

Ravindra, one of my classmates, also seemed to know a lot about the subject. When the teacher finished, I approached him and asked, “Where do you get all this information from?” He smiled and replied, “From the wall of the school!”

I was confused and didn’t quite understand what he meant. Sensing my confusion, he added, “I’m an alumnus of the Bengali Tola School. The main building of the school has the names and information of Sachindra Nath Sanyal and other revolutionaries who were former students there.”

I had often seen the Bengali Tola School building from a distance. It’s located on the road connecting Godauliya to Banaras Hindu University. A few days later, while passing by that route again, I remembered Ravindra’s words as soon as I spotted the school. Curious, I parked my bicycle near the school gate and decided to go inside.

The main building stood about 10 meters from the gate, just as Ravindra had described. And there, on the walls of the building, were the names of some students and teachers who had made significant contributions to India’s freedom struggle. It was a revelation for me, a hidden chapter of history I had never learned before.

A Journey into Forgotten History

Five or six years after my experience with the Bengali Tola School, when I had started my journalism career and was writing for several magazines, one of them asked me to write an article for India’s Independence Day.

As I sat down to work on the piece, I found myself stuck—unsure of what to write next. And then, suddenly, a memory struck me: The revolutionaries honored on the walls of the Bengali Tola School. That’s when I decided I would write a separate story focusing on these forgotten revolutionaries.

A few years later, I found myself once again at the Bengali Tola School campus. I carefully wrote down the names of the revolutionaries inscribed on the school’s walls and headed home, thinking it would be a simple story to complete.

At home, I called my good friend and talented photographer, “Dinesh Bhaiya”—whom I had mentioned in my previous post about the Vishwanath Corridor Project—and asked him to take a photo of the stone plaque at the school and send me the pictures.

In those days, I was an avid reader and frequented a nearby library. I was confident that I would find plenty of information about these revolutionaries. I believed that, after working alongside several experienced journalists for a while, I could seek their help as well. I planned to gather photographs of places connected to these revolutionaries and collect stories from the locals who lived near their homes. With around fifteen days to work on this, I was sure I would have enough time to finish the story.

However, when I started working on the article, I quickly realized I was mistaken. The library had very little information on the subject, and even the seasoned journalists I approached had no detailed knowledge of these revolutionaries. The biggest shock came when I discovered that no one knew where most of these revolutionaries had lived.

Determined, I expanded my search to the older libraries in Banaras. I did manage to find some material on the subject, but it was scattered across many books. This meant that I had to read through all of them patiently, which clearly wouldn’t be possible within the fifteen-day timeframe.

Some of my journalist friends suggested names of people who might have more information, but meeting all of them in such a short time proved impossible. After much consideration, I reluctantly decided to put aside my idea of writing about the revolutionaries of Varanasi for the time being, with plans to return to it later.

In the Footsteps of a Revolutionary: My Meeting with a Friend of Sachindra Nath Sanyal

Meeting with Bhaduri Ji

Later, while working as a journalist, I stumbled upon the famous book Bandi Jeevan written by Sachindra Nath Sanyal at the Carmichael Library, one of the oldest libraries in Varanasi.

Coincidentally, Sanyal Ji himself had mentioned this library in his book.

He used to visit the library to browse through books, much like I was doing at that time. A few years ago, Bandi Jeevan was republished by a Delhi-based publisher, giving new life to Sanyal’s account.

Around this time, while working on another article, I was introduced to Dr. Bhattacharya, a homeopathic doctor whose knowledge of history was remarkable, despite being a medical professional. During a conversation about Sachindra Nath Sanyal, Dr. Bhattacharya recommended I meet Bhaduri Ji, a figure with a rich history in the freedom struggle.

A few days later, I visited the address Dr. Bhattacharya had given me. I met Bhaduri Ji’s son and explained the reason for my visit. He kindly invited me to wait in the dining room. During our conversation, I learned that Bhaduri Ji himself had been a freedom fighter and had spent time in prison during India’s struggle for independence. He was also a scholar.

His son shared that, when renowned filmmaker Satyajit Ray was in Varanasi shooting for his famous film Feluda, he came to seek advice from Bhaduri Ji.

By this time, Bhaduri Ji was quite elderly and had difficulty speaking, so his son kindly requested me to limit my questions. As Bhaduri Ji struggled to walk, his son helped him into the room where I was waiting. I wasted no time and immediately asked,

“Did you ever meet Sachindra Nath Sanyal?” To my surprise, Bhaduri Ji answered, “Yes, I met him thrice.”

I was taken aback. This was the answer I hadn’t expected. Trying to contain my excitement, I asked, “Is there anything specific that you remember from those meetings?”

Bhaduri Ji explained that the last time he met Sanyal was probably in 1939, near Niranjani Akhara.

I knew that around this time, Sachindra Nath Sanyal had been associated with Subhas Chandra Bose and had edited Bose’s mouthpiece, Agragami, which was published near Niranjani Akhara.

Bhaduri Ji shared a recollection of their last conversation. “Sachindra da told me,” he said, “that soon Hindus would have to fight on two fronts—against British imperialism and also against Islamic imperialism.”

This wasn’t surprising to me, as Sanyal had written extensively about both these issues in his works.

I thanked Bhaduri Ji, touched his feet, and left. That meeting clarified something important:

Sachindra Nath Sanyal had perhaps been the only revolutionary who had foreseen the coming storm. His philosophy was grounded in the reality of the times, and he had a deep understanding of the issues that would shape India’s future.

Sachindra Nath Sanyal was the voice of the common Indian. He didn’t explore India from the comfort of a car, nor did he live in the realm of Gandhi’s idealism. Gandhi’s idealism, though noble in thought, was ultimately powerless against the brutal reality of Jinnah’s Two-Nation Theory. Gandhi’s vision of a united India crumbled in the face of partition and the massacre of millions of Hindus.

Sanyal did not oppose Muslims as a community, but he was fiercely critical of Muslim leaders who prioritized Muslim-majority countries over India.

He knew that many Muslims in India saw the pride of Turkey as their own and that there were those who still, even today, place the Muslim Brotherhood’s spirit above their Indian identity.

Even today, some political parties continue to exploit such sentiments for votes, further dividing the nation.

The truth cannot be hidden behind the curtain of fake idealism or glossy ideals. The actual thoughts and vision of Sachindra Nath Sanyal must be taught in schools, colleges, and universities. This true son of Mother India deserves a rightful place in history. His contributions must not be overlooked or forgotten.

Living for Others: The True Sanyasi in Swami Vivekananda’s Words

The profound thoughts of a young sannyasi, Swami Vivekananda, make the complex idea of renunciation simple and relatable. His teachings help us understand the true meaning of sannyasa—not just as leaving the world behind, but as a life of selfless service, strength, and spiritual realization.

Swami Vivekananda was a great Indian saint, philosopher, and nationalist. He played a key role in awakening national pride among India’s youth and introducing Indian culture to the world. His words continue to inspire millions.

As a sannyasi himself, Vivekananda had deep insights into the true meaning of renunciation. He believed that: sannyasa was not about escaping life but living with wisdom, strength, and selfless love for others.

His teachings remind us that true spirituality is not just meditation but also active service to society.

According to Swami Vivekananda, Hindu sadhus today can mainly be divided into four sects: Sanyasi, Yogi, Vairagi, and Panthi.

Sanyasi:

Sanyasis are followers of Shankaracharya, a great philosopher and religious leader who promoted Advaita (non-duality).

Shankaracharya, born in Kerala around 500 B.C., became a sanyasi at the age of eight and contributed to the foundation of Advaita Vedanta philosophy.

He also established four sacred Dhams, which are still considered highly important for Hindus. These Dhams are:

Badrinath: Located in Uttarakhand.

Dwarka: In Gujarat, the capital of Lord Krishna during the Mahabharata period.

Jagannath Puri: In Odisha, where Lord Krishna, Balarama, and Subhadra are worshiped.

Rameshwaram: In Tamil Nadu, where Lord Ram is said to have worshiped Lord Shiva before heading to Sri Lanka.

Yogi:

Yogis are also monistic like Sanyasis, but they focus more on yoga. Their practices vary and help them attain spiritual growth, leading them to be categorized separately from other sadhus.

Vairagi:

Vairagis follow the teachings of Ramanuja, born in 1017 CE in Tamil Nadu.

Ramanuja is known for Vishishtadvaita (qualified non-dualism). He believed that true devotion (Bhakti) is not just in worship or recitation, but in deep meditation on God.

His philosophy emphasized the importance of Bhakti with a focus on devotion and meditation.

Panthi:

Panthis include followers of both dualistic and non-dualistic philosophies. They rose during the Mughal period and had a more diverse spiritual approach.

These four types of sadhus each follow distinct paths, yet all contribute to the spiritual landscape of India.

Swami Vivekananda’s Vision of Sannyasa: Beyond Renunciation

When we think of a sannyasi (or sanyasi), the common image is of an ascetic who has renounced the world, living in isolation, away from society. However, Swami Vivekananda redefined sannyasa, presenting it as a dynamic and transformative path, deeply rooted in spiritual idealism, service to humanity, and fearless pursuit of truth.

A Seeker of Truth and Self-Realization

In Vivekananda’s philosophy, a sannyasi is not someone who merely gives up material life but someone who seeks the highest truth. Their ultimate goal is self-realization—to recognize the oneness of the individual soul (Atman) with the universal consciousness (Brahman) as taught in Advaita Vedanta.

Renunciation of Ego, Not Just Possessions

True renunciation, according to Vivekananda, is not about abandoning worldly comforts but letting go of ego, desires, and attachments. A true sannyasi may live amidst society but remain unaffected by pleasure, pain, success, or failure—attaining inner freedom.

A Life of Service and Compassion

Unlike the traditional image of a hermit, Vivekananda emphasized that sannyasa is incomplete without service to humanity. He taught that helping others is a form of worship, famously saying:

“Serve Jiva as Shiva” (Serve every being as God).

For Vivekananda, true spirituality was not just meditation in solitude but active participation in uplifting society.

Fearlessness and Strength

Vivekananda envisioned a sannyasi as a fearless soul, free from doubt, weakness, and fear. He said:

“A sanyasi is not born out of misery; he is born out of strength.”

A true sannyasi possesses unshakable courage, standing firm against challenges while following the path of truth.

A Teacher and Guide to Society

A sannyasi, according to Vivekananda, is also a spiritual teacher who guides others toward self-realization. Through their words and actions, they inspire people to overcome ignorance, materialism, and fear.

Living in the World, But Not of the World

Vivekananda did not believe that a sannyasi must live in the Himalayas or monasteries. Instead, he encouraged a path where one could remain engaged in the world while being detached from personal gains. This aligns with the philosophy of Karma Yoga—acting selflessly, without attachment to results.

A Symbol of Freedom

A true sannyasi, in Vivekananda’s eyes, is completely free—not just from material attachments, but also from societal expectations, fears, and limitations. Sannyasa, he taught, is the highest expression of human dignity and freedom.

“The sanyasi is the freest of all beings; he is bound by nothing.”

A Practical Idealist

Vivekananda did not support passive renunciation—his ideal sannyasi was a practical idealist, balancing spiritual growth with active engagement in the world. His vision of sannyasa was not about escaping responsibilities but about being a powerful force for change and transformation.

The Sannyasi as a Spiritual Warrior

For Swami Vivekananda, a sannyasi is a fearless seeker, a selfless servant of humanity, and a living embodiment of truth and strength.

They are individuals who merge Jnana (knowledge), Bhakti (devotion), and Karma (selfless action) to uplift not just themselves but the entire society.

In today’s world, Vivekananda’s vision of sannyasa remains as relevant as ever—it calls upon seekers to not just renounce but rise, lead, and serve.

“To serve humanity is to worship God; this is the highest sanyasa.” – Swami Vivekananda

Swami Vivekananda’s Accessible Tales: Connecting Children to Hinduism and Culture

Swami Vivekananda as a Narrator

Swami Vivekananda has written many important things related to Hinduism, which are well-known by many people.

In addition to these, he also simplified and shared stories from Hindu religious texts, making them accessible to children. These stories aimed to introduce young minds to Hinduism and the values of Sanatan Dharma.

I would like to mention two of these meaningful stories here:

The Two Birds: A Reflection of Inner Peace and Playfulness”

(I)

Two birds sat on a tree, both with golden wings. One was perched on the top branch, calm and majestic, deeply engrossed in itself.

The other sat on the lower branch, playful and energetic, eating both bitter and sweet fruits. When it ate bitter fruits, the bird became calm, and when it ate sweet ones, it became joyful and playful again.

For a while, the bird on the lower branch ate only bitter fruits, which made it more serene, and it glanced up at the bird on the top branch, admiring its stillness. But soon, it forgot about the calm bird and went back to eating sweet and bitter fruits.

As time passed, the playful bird hopped higher up the tree, and eventually, it reached the branch where the calm bird had once been. To its surprise, there was no bird there.

Confused at first, the bird realized after a moment of reflection that the calm bird had simply been a reflection of its inner peace. It understood that the calmness it admired was within itself, waiting to be discovered.

The lesson:

“Talk to yourself at least once a day, otherwise, you may miss meeting the excellent person within you.”

(II)

MAYA

Once, Narada Muni asked Lord Krishna, “What is Maya? Please explain it to me.”

Lord Krishna asked Narada Muni to follow him, and after walking for a long time, they reached a hot desert. Lord Krishna, feeling very thirsty and exhausted, told Narada Muni that he couldn’t walk anymore. So, Narada Muni decided to go to a nearby village to bring some water for him.

When Narada Muni knocked on a house’s door and asked for water, he waited for the owner to bring it. While waiting, he saw a beautiful girl, the house owner’s daughter. He became so engrossed in talking to her that he completely forgot why he had come there. As the day passed, Narada Muni ended up marrying the girl, with her father’s permission.

Time passed, and Narada Muni had three sons. He felt he was living a happy life. One day, a flood hit the village, and Narada Muni decided to leave with his family. He held his wife’s hand with one hand, two sons with the other, and carried the third son on his shoulders. But the strong flood current swept away his wife and children.

Narada Muni struggled in the flood and was carried far away. When the water calmed, he found himself on the bank of a quiet river. Realizing that his family was gone, he began to cry. Just then, he heard a voice whisper in his ear, “It’s been half an hour, Narada, you didn’t bring the water.”

Narada Muni was stunned. What had seemed like twelve years to him had been just half an hour!

Lord Krishna explained that this experience was Maya—what seems real and lasting can be an illusion, and time can be distorted by it.

Mahatma Gandhi’s Vision of a Serene Kashi Vishwanath Temple Comes True

The Young Gandhi’s Visit to Varanasi: An Account of the Sacred Kashi Vishwanath Temple

“After the ritual was finished, I went to the Kashi Vishwanath temple for darshan, but I was deeply disappointed by what I saw. The approach to the temple was through a narrow, slippery lane, and there was noise everywhere—pilgrims, shopkeepers, and swarming flies.

The atmosphere that should have been peaceful and spiritual was missing. Instead, it felt more like a marketplace.

Inside the temple, the entrance was surrounded by a pile of rotten flowers, and the floor, although made of fine marble, was marred by dirty rupees left by some devotees.

I was hoping for a serene, holy space, but instead, I found a chaotic, noisy environment. The temple authorities should have worked to create a calm, pure atmosphere, but instead, I only found distractions and discomfort.”

Gandhi was deeply disappointed by the state of the temple, feeling that it was not maintained well and lacked the serene environment that should have surrounded such an important place.

Vishwanath Gali: Capturing the Chaos Gandhi Described in 1902

**BENARES HOLY COW FLOWERS FAIR (FROM JOURNEY TO INDIA )**

The painting “Vishwanath Gali” by Jan Ciągliński, created in 1907 and housed at the National Museum in Warsaw, vividly depicts the scene Mahatma Gandhi described in 1902.

It shows a crowded, narrow street next to the Vishwanath Temple, where devotees are gathered, and some vendors are selling flowers. This painting captures the same issues Gandhi observed during his visit, such as the congested space and the hustle and bustle surrounding the sacred site.

Navigating the Chaos: A Banarasi’s Perspective on Temple Visits

Like many visitors, I have witnessed the challenges around the temples, such as the noisy streets filled with shopkeepers and crowds of people, which create a suffocating atmosphere due to the limited space.

During major religious festivals, when people come to bathe in the Ganges and visit the temples, the situation worsens. Long queues and complicated procedures make the darshan experience tiring and often less spiritual.

The streets around the Kashi Vishwanath Temple and other areas in Varanasi are slippery due to several factors:

Since ancient times, the area adjacent to the Ganges has been regarded as the holiest part of Varanasi. The Ganges river itself is considered sacred in Hinduism, and as a result, a long line of temples has been built in this limited space along its banks.

This historic area of the city has been densely populated for centuries, serving not only as a hub for residents but also attracting devotees and individuals involved in various occupations.

With the constant influx of people, both locals and pilgrims, the narrow streets of Varanasi have always been crowded. The area has evolved organically over time, with its infrastructure and layout shaped by the historical, spiritual, and social dynamics of the city.

These narrow streets, which have been in place for centuries, were not designed to accommodate the large number of visitors and the bustling activities that occur today, which is why they remain crowded and sometimes difficult to navigate.

The tradition of visiting the Vishwanath Temple after a holy bath in the Ganges has been followed for thousands of years. Devotees offer Gangajal (water from the Ganges) and flowers to Lord Shiva during the darshan, a practice deeply rooted in religious customs.

As part of this tradition, many shops lining the narrow lanes near the temple sell flowers and small earthen pots filled with Gangajal. Devotees are required to enter the temple barefoot, and they often leave their shoes at the same shops where they purchase the offerings.

In exchange for this service, the devotees offer money to the shopkeepers, typically based on their will and reverence—there are no set charges for these religious services.

However, the continuous flow of Gangajal and the movement of people carrying it can cause the narrow lanes to become slippery.

As devotees walk through these lanes, water from the Ganges is spilled, contributing to the slippery conditions. This, combined with the high volume of foot traffic, often makes the environment more challenging to navigate, especially for those who are unfamiliar with the area or visiting during peak hours.

From Congestion to Comfort: The Vishwanath Temple Expansion and its Impact on Varanasi

The Government of India’s project to expand the Vishwanath temple has been widely welcomed by people from all walks of life.

This expansion has finally addressed the long-standing issue of congestion, allowing visitors to experience the temple more comfortably while also paving the way for the growth of religious tourism in Varanasi.

For centuries, temples in Varanasi have been a major source of employment, both directly and indirectly, through religious activities and associated services.

Prime Minister Narendra Modi, during the inauguration of the expanded courtyard, highlighted the remarkable increase in space.

The temple courtyard, which previously measured 3,000 square feet, has now been expanded to an impressive 5 lakh square feet.

A new pathway has also been created, connecting the Ganga Ghat to the temple, making it easier for devotees to bathe in the Ganges and visit the Vishwanath Temple for darshan.

Varanasi holds immense significance not only for Hindus but also for Buddhists and Jains. It is home to Sarnath, where Gautam Buddha delivered his first sermon after attaining enlightenment.

Varanasi is also the birthplace of four of Jainism’s twenty-four Tirthankaras. Every year, millions of devotees and tourists from around the world visit Varanasi to experience its spiritual richness.

The expansion of the Vishwanath temple has not only improved the centuries-old tradition of Shiva darshan but also created new opportunities for employment and tourism.

As the number of visitors to the temple rises, Varanasi’s tourism industry is expected to see significant growth, further strengthening the city’s position as a major religious and cultural destination.

What Happened to Varanasi’s Hindu Temples? A Deep Investigation

These pillars, dating back to the 8th-9th century or possibly even earlier, once belonged to a grand temple. Today, they stand as part of a mosque.

A Sultan’s Mission to Erase Idolatry

"Below is a paragraph from Taj-ul-Masir, the first official history (Sultan Chronicle) of the Delhi Sultanate, written in Persian by Sadruddin Hasan Nizami."

He purged by his sword the land of Hind (INDIA) from the filth of infidelity… and the impurity of idol-worship, and left not one temple standing… When he arrived at Mirat (Meerut) all the idol temples were converted into mosques. He then marched and encamped under the fort of Delhi. The city and its vicinity were freed from idols and idol-worship, and in the sanctuaries, mosques were raised by the worshippers of one God. The royal army proceeded towards Benares,(VARANASI) which is the Centre of the country of Hind, and here they destroyed nearly one thousand temples. The temples were converted into mosques and abodes of goodness, and the ejaculations of bead-counters and voices of summoners to prayer ascended to high heaven, and the very name of idolatry was annihilated.

The Taj-ul-Masir, the first official history of the Delhi Sultanate, written in Persian by Sadruddin Hasan Nizami, explicitly records how temples were demolished and mosques were built in their place—an act inscribed in history with the blade of the Islamic sword, steeped in the blood of Hindus.

Murmurs from the Past: How Varanasi’s Ruins Tell the Story of Conquest

The echoes of a forgotten past still linger in the heart of Varanasi, where stone whispers to those who listen.

The words of a medieval Muslim historian leave no room for doubt—the mosques of this sacred city were not merely built but inscribed upon the ruins of temples, their foundations set in the shattered relics of an ancient faith, their walls silent witnesses to a history written with the sword, stained in the blood of Hindus.

Even today, in the holiest city of Hindus, remnants of these lost temples endure—hidden in the columns of a mosque, buried beneath the courtyard of a shrine, or scattered around a nameless grave.

These fragments of stone stand frozen in time, murmuring stories of a civilization that once flourished but was left to decay under the weight of conquest.

Wandering Through Varanasi’s Past: A Journey Amongst Forgotten Temples

For months, I wandered through the oldest quarters of Varanasi, tracing the footprints of history on its narrow lanes. Among ruins swallowed by time, I uncovered the remains of countless temples—standing as solemn markers of an era when faith clashed with force and when the spirit of a people was tested by the tide of imperialism that arose from the deserts of Arabia.

Faith and Fire: When Temples Fell and Mosques Rose

Islamic ideology swept through Varanasi like a storm of destruction, targeting a city that had long been a center of multiple faiths, including Hinduism, Buddhism, and Jainism.

The very land where Mahatma Buddha preached non-violence, peace, and public welfare faced immense devastation at the hands of an ideology that originated in Arabia.

Countless temples across India were demolished by Muslim invaders. While some of these grand temples were later rebuilt, many remain unchanged—converted into mosques.

In Varanasi, the holiest city for Hindus, the first major temple demolitions occurred in 1193-94 CE. The Hindus had to fight a long and difficult battle to reclaim their sacred sites.

Even today, several temples destroyed during that time remain under the shadow of Islamic imperialism, standing as reminders of history written in ruins.

There are many mosques and dargahs in Banaras (Varanasi) that were built from the ruins of temples. However, in this post, I have decided to focus on the region around Rajghat for a few important reasons, which are listed below.

Varanasi is not only the holiest city for Hindus but also one of the oldest cities in the world. The earliest signs of this ancient city are found in the Rajghat area, which undoubtedly housed some of the most famous, sacred, and ancient temples of Hinduism.

2. When Qutbuddin Aibak and Shahabuddin Ghori conquered Banaras in 1194, the king of Banaras at that time was Jaichand. Many of the temples in the Rajghat area, which held great reverence for Jaichand, were destroyed during this period.

Who was Jaichand?

Jaichand was a powerful Gaharwar Rajput king who ruled over eastern Uttar Pradesh and parts of Bihar. His father was Vijaychandra, and his grandfather was Govindchandra. Even today, a significant population of Gaharwar Rajputs can be found in Varanasi and surrounding towns.

Unfortunately, Jaichand is often remembered as one of India’s most traitorous kings. He is believed to have harbored a longstanding enmity with the renowned king Prithviraj Chauhan.

It is believed by some that Jaichand invited Muhammad Ghori to India with the intention of humiliating and defeating Prithviraj Chauhan. Though there is no direct evidence to support this claim, such stories have stained Jaichand’s reputation.

A Knowledge of History, even of the darkest past, can be quite useful, even for the future.      (Anatoly Markusha, Miracles on wheels)

The 72-Pillared Mosque

The 72-Pillared Mosque: Whispers of a Forgotten Past

In 1194 CE, this temple was demolished, and a mosque was built. Even today, the remaining pillars of the temple seem to stand as silent witnesses, telling the story of the destruction of Hindu temples and the massacre of Hindus during that time.

Amidst the timeless landscape of Raj Ghat stands the 72-pillared Mosque, a structure unlike any other.

Its vast hall stretches 150 feet in length and 25 feet in width, held up by 72 pillars.

These sandstone pillars bear the marks of an era long before the mosque itself—perhaps from the Gaharwar kingdom or even earlier. Their intricate geometric patterns, once a testament to masterful craftsmanship, now lie veiled under layers of paint, dimming their ancient splendor.

Yet, beneath this transformation lingers an unspoken truth. This mosque, like many others, rose upon the ruins of a temple, a victim of an age when faiths clashed, and idol worship was deemed an offense.

The surrounding locals, warm and welcoming, carried their interpretations—some believed the pillars were the work of Islamic artisans under Qutubuddin Aibak, while others wove tales of supernatural jinns shaping them. But history, like the stones of this mosque, cannot be painted over entirely.

When they realized I am a Hindu, their expressions shifted—curiosity, caution, perhaps even a flicker of unspoken recognition.

To capture the essence of this place through my lens, I had to resort to a few small deceptions—perhaps not entirely wrong, considering the layers of history that have been concealed and rewritten over time.

Framing History: The 72-Pillared Mosque of Varanasi in Focus

Looking from the hall of the mosque, it appears that the section with 72 pillars was likely the main part of the original temple.

These pillars, now integrated into the mosque’s structure, suggest the scale and grandeur of the Hindu temple that once stood there before its destruction.

In ancient Hindu temples, the sanctum sanctorum, where the idol of the presiding deity was enshrined, often featured this type of decoration on the end wall. Such niches were specifically designed to house the deity’s idol.

Over time, minor modifications were made to this structure in the Islamic style.

ADI KESHAV

Sita Ram’s 1814 painting of Rajghat (Adi-Keshava),

Adi Keshav Ghat: The Confluence of Sacred Waters and Royal Patronage

“Adi” signifies ancient, and “Keshav” is another name for Lord Vishnu.

Adi Keshav Ghat, a revered site in Varanasi, holds immense spiritual significance as the place where Lord Vishnu is said to have placed his first step in Kashi. Known as Varuna Sangam Ghat, it marks the confluence of the Varuna and Ganga rivers.

This sacred ghat is mentioned in religious texts like the Kashi Khanda, Matsya Purana, and Linga Purana. It is believed that a holy dip here frees the soul from the cycle of life and death.

The Adi Keshav temple near the ghat, with its Sabha Mandap and Garbha Griha, has been historically significant, attested by inscriptions from the Gaharwal era.

Kings like Chandradev and Jaichand made offerings and donations, underscoring the temple’s cultural and spiritual prominence. The ghat and temple remain enduring symbols of Varanasi’s ancient spiritual heritage.

**VARUNA SANGAM GHAT OR ADI KESHAV GHAT**

From Ruin to Reverence: The Rebirth of Adi Keshav Temple

The Adi Keshav temple, once a beacon of divine reverence in Varanasi, fell to the ravages of the Islamic invasion in 1194 AD. With the collapse of the temple came a deep void in the spiritual landscape of the city.

The Hindus of Varanasi, ever resilient, longed to reclaim their lost heritage, but whether the temple was ever reconstructed remains a mystery—an enigma lost to time.

The story of the Adi Keshav temple, torn asunder by the tides of time and conquest, took a hopeful turn in 1807 AD when it was rebuilt under the patronage of Sindhia of Gwalior.

The structure that stands today is a testament to both the endurance of faith and the resilience of a city whose spirit could not be broken, even by centuries of upheaval.

However, as the eye ascends to the upper reaches of the temple, the shift becomes evident. The top portion, constructed in 1807, bears the marks of a more recent era—an era of reconstruction, not creation. While this part may hold its reverence, it lacks the ancient artistry that once adorned the temple’s sacred walls. The intricate carvings, the spiritual symbolism, the devotional artistry of the Gaharwar period—all seem to have been lost in the sands of time, replaced by a more utilitarian form that, while dignified, does not carry the weight of centuries past.

RAUJA CHANDAN SHAHID

Across the sacred waters from the Adi Keshava Temple, at Rajghat, stands the Rauja Chandan Shahid, a tomb steeped in layers of history. Though time has veiled the past, there is no doubt that an ancient temple once graced this very spot, its presence now only a whisper beneath the weight of a mosque, a revered Mazar, and scattered tombs resting in the open ground.

The inscription here calls this place a symbol of Hindu-Muslim unity.

RAUZA AJGAIB SHAHID

Rauza Ajgaib Shahid has a mosque, a holy tomb built behind it, and a hall. The buildings at this site may have been repaired and rebuilt so many times that no trace of the pre-Islamic period remains.

Only a few old stone stairs are visible, attached to the platform. Based on this alone, it’s impossible to make any definitive claims about its history.

Some paintings of this place can be found in old British writers’ books, in which the pillars of temples are visible. However, as of now, I have not found anything remaining.

RAUJA PALANG SHAHID :- IN THE SHADOW OF THE SWORD

The ornate design on the pillars can be seen in this image published in 1865. Journal of the Asiatic Society of Bengal, Vol. 34.

There is another major tomb in front of Ajgaib Shahid on the Grand Trunk Road itself, known as Palang Shahid.

This place was once an old cemetery, and its description can also be found in the Banaras Gazetteers. The boundary wall of the cemetery is new. Upon entering through the main gate, there is a graveyard.

Walking further into the graveyard, one finds three buildings and several more graves, all built on a square stone platform. The three buildings are:

A mosque
A tomb with a dome-shaped roof (Note: this tomb is not that of Palang Shahid)
The main tomb of Palang Shahid

The main tomb is situated right in the center of the square stone platform. Modern tiles have been installed on the tomb. The tomb has four pillars and a square roof, with a dome built over it.

The four pillars and the square roof appear to be part of a pre-Islamic structure. If we look only at the four pillars and the square roof above them, ignoring the dome and the tomb, it seems to resemble the chauki (platform) of an ancient Hindu temple.

It appears that the tomb and the dome built on top were added later, and were not originally part of the structure.

Chauki or Chowki: In Hindu temples, this type of structure is typically found near the main entrance of the temple, and is called the chauki (square seat).

Unveiling the Layers: Hindu Art and Islamic Significance at Palang Shahid

Beautiful geometric designs and some figures are engraved on the four ornate pillars of the chauki. These figures might represent Hindu deities, though they are not very clearly visible due to thick coats of paint applied over them.

Another thing that caught my attention was the poster on this mazar. The poster featured a sword along with an image of Mecca, and it had the fundamental principles of Islam written on it: There is no god except Allah, Muhammad is the messenger of Allah.

This pillar of the tomb does have some kind of ancient Hindu deity art on it, but it’s impossible to make out the details due to the thick layers of paint covering it.

LAKKAD SHA MOSQUE AND MAJAR :

Near Bhainsa Sur Ghat, there is Lakkar Shah Mazar and Mosque. This mazar is located next to the main road and stands at a height of 15-20 feet. From its appearance, it seems that this tomb was built on the ruins of a Hindu temple.

On top of the stone platform, it looks like a separate tomb has been placed, with a building constructed above it. Observing the tomb, it seems that this small building was constructed in three different periods.

The base appears to be the remains of an ancient temple, measuring about 15 feet in height and 30 feet in length and width. Such bases are commonly found in ancient Hindu temples and Buddhist stupas.

The tomb was likely built on the ruins of this temple during the 12th-13th century.

Looking at the domed building, which reflects the Islamic architectural style, it seems that this structure was built during the Mughal period. Hindu temple pillars can be seen at the four corners and the entrance of this Islamic structure.

The Darkness Beneath the Lantern

"Those that fail to learn from history are doomed to repeat it.”

Learning nothing from history has unfortunately become India’s fate.

Basanta College for Women is located next to the Adi Keshav Temple in the Rajghat area. (Its main branch is located in Bhelupur).

Established in 1913 by Annie Besant, a British woman deeply influenced by Hindu culture, she played a major role in introducing Hindu religion and culture to the Western world. She was also an important figure in India’s freedom struggle and social movements.

During my visit to Rajghat, I explored the ruins of many ancient temples, tombs, mosques, and graveyards near the Keshav Temple. On my way, I passed by Basanta College for Women and spoke with the students there to learn their views. Unfortunately, I was disappointed every time.

To my surprise, these graduating students knew nothing about the history of the ancient temple adjacent to their college, or the nearby madrasas and dargahs.

Only a few students had visited the Adi Keshav Temple, but their perspective was more religious than historical. They did not know the history of Islamic conversion or the period of Islamic imperialism.

None of them had seen the Chandan Shaheed Mazar, and when I asked about it, they all referred to it as a symbol of Hindu-Muslim unity. When I asked how, their response was, “We don’t know.”

This selective view of history is a result of Nehruvian ideology. It is entirely political, in today’s world, where conflicts between Islam and other religions persist, how helpful is this ostrich approach?

Gautam Buddha gave his first sermon in Varanasi (Sarnath), just five kilometers from Rajghat. After attaining enlightenment in Gaya, Buddha entered Varanasi through the historical Uttar Path. His teachings in Sarnath, based on peace and non-violence, became known as Dhamma Chakra Parivartan over 2,600 years ago.

However, much of the knowledge of Buddha and the sacred land of Sarnath was destroyed by the Islamic invasions in 1194. India lost much of its Buddhist heritage. It wasn’t until British historians discovered relics during excavations in Sarnath that India was reintroduced to Buddha’s teachings.

The reason the Hindus were defeated was their limited knowledge beyond their geographical boundaries. This ignorance continues to exist in Hindu society today. Only time will tell how long a civilization that has not learned from its past and is still not willing to learn, can survive.

Gandhi’s Vision: Ram Rajya as the Kingdom of God on Earth

RAJA RAM CHANDRA KI JAI VICTORY TO RAJA RAM CHANDRA

To truly comprehend Gandhi’s vision of Ram Rajya, it is essential to understand Ram’s image and deep-rooted presence in the people’s hearts.

Ram is not just a historical or religious figure; he symbolizes the collective ethos of Hindu culture, civilization, and faith. He carries the legacy of thousands of traditions, values, and beliefs that guide generations.

The Name of Ram: An Unbreakable Link to India’s Soul

Anyone who has set foot in India can sense the omnipresence of Ram in everyday life. In North India, the customary morning greeting of “Ram Ram” reflects the cultural attachment to his name.

Similarly, at the end of life’s journey, during funeral processions, the chant of “Ram naam satya hai” resonates, reinforcing the belief in Ram as the eternal truth.

From daily greetings to life’s final moments, Ram remains an inseparable part of India’s spiritual and cultural landscape.

The Ultimate Role Model

Rama, the ancient Hero of the past, is the perfect example of truth and morality. He is the ideal son, husband, father, and most importantly, the ideal king. The great saint Valmiki has beautifully described Rama as a role model for all.

Festivals of Lord Ram: A Year of Devotion and Celebration

Many Hindu festivals are dedicated to Lord Ram, celebrating key events from his life. These festivals are observed with great joy and devotion throughout the year.

Ram Navami:

Celebrates the birth of Lord Ram, observed on the ninth day of Chaitra month (March-April).

Dussehra (Vijayadashami) Lord Rama’s Victory Over Ravana

Battle Scene with Demons and Monkeys, Folio from a Ramayana (Adventures of Rama)

According to Hindu mythology, Lord Vishnu took the form of Prince Rama of Ayodhya to free people from the tyranny of demons. Dussehra marks the day when Lord Rama defeated Ravana, the king of demons. Dussehra, also known as Vijayadashami.

Diwali:

Celebrates Lord Ram’s return to Ayodhya after 14 years of exile and his victory over Ravana. People light lamps and rejoice in his homecoming.

Ayodhya Ram Vivah Utsav:

Commemorates the divine marriage of Lord Ram and Sita, celebrated with grandeur in Ayodhya.

Hanuman Jayanti:

Though dedicated to Hanuman, this festival indirectly honors Lord Ram as Hanuman’s unwavering devotion to him is celebrated.

Sharad Purnima Katha:

In some regions, the story of Ram’s life is narrated during this time, particularly focusing on episodes like his exile and battles.

Kartik Purnima:

In some traditions, this day is observed with stories from Ram’s life and his ideals being remembered.

These festivals embody different aspects of Lord Ram’s life and teachings, uniting people in devotion and celebration.

Beyond Politics: Gandhi’s Dream of Ram Rajya as a Model for True Democracy

After India gained independence, Mahatma Gandhi envisioned an ideal India in the form of Ram Rajya. His political philosophy was deeply rooted in the ideals of Maryada Purushottam Rama, who symbolized truth, righteousness, and justice.

Gandhi believed that India’s political system should not imitate foreign models like the British Parliament, Soviet rule, Fascism, or Nazism.

Instead, he envisioned a system suited to India’s unique culture and values. He described Ram Rajya as the sovereignty of the people, based on moral authority and justice for all.

For Gandhi, Ram Rajya did not mean Hindu rule; rather, he saw it as Divine Raj, a kingdom of God where truth and righteousness prevailed. To him, Rama and Rahim were the same, emphasizing unity and inclusiveness.

In Gandhi’s vision, Ram Rajya represented true democracy, where even the poorest citizens could expect swift and fair justice without expensive legal procedures.

He often quoted the ancient belief that even animals, like a dogs, received justice under the rule of Rama.

Gandhi’s concept of Ram Rajya continues to inspire ideals of justice, equality, and moral governance in modern India.

True Democracy in Ram Rajya: Justice for All, Even the Poorest

Mahatma Gandhi’s vision of Ram Rajya was not merely a political ideal but a moral and ethical framework for governance and society.

Rooted in the timeless values of truth, justice, and righteousness as exemplified by Lord Rama, Gandhi’s Ram Rajya emphasized inclusivity, fairness, and the well-being of all citizens, regardless of their social or economic status.

For him, it was not about religious dominance but about creating a just and moral society based on the principles of divine governance.

His belief that India should develop its system, rather than imitate foreign models, underscores his commitment to self-reliance and cultural authenticity.

Gandhi’s Ram Rajya remains a guiding principle for those who seek a just and equitable society built on the foundations of truth and moral authority.