Pandit Madan Mohan Malaviya: Architect of Modern Indian Education

Why Mahatma Gandhi Called Him ‘Devata Purusha’ : The Life and Times of Mahamana

A Brief Introduction to Pandit Madan Mohan Malaviya

Pandit Madan Mohan Malaviya was born on 25 December 1861 in Allahabad (Prayagraj). He was a great freedom fighter, educationist, and social reformer. He dedicated his entire life to the service of the nation and the spread of education.

He was the founder of Banaras Hindu University, which is counted among the leading universities of India today. Malaviya ji believed that education is the key to the development of the country.

He was also actively involved in the Indian national movement and served as the president of the Indian National Congress several times. Impressed by his great work and personality, Mahatma Gandhi gave him the title “Mahamana.”

Malaviya ji was a symbol of simplicity, discipline, and patriotism. His life continues to inspire us to serve the nation, be honest, and build a strong character.

Key Facts About the Life of Madan Mohan Malaviya

Ancestral Roots and Origin of the Malaviya Name

Madan Mohan Malaviya’s ancestors originally came from the Malwa region of present-day Madhya Pradesh and later settled in Prayagraj. Because of their roots in Malwa, the family received the title “Malaviya,” which Madan Mohan Malaviya later adopted.

Birth, Family Background, and Early Life of Madan Mohan Malaviya

Malviya was born in Allahabad (Prayagraj) on December 25, 1861, into a Brahmin family.
His father’s name was Brijnath Malaviya, and his mother’s name was Moona Devi. At the age of sixteen, he married Kundan Devi of Mirzapur.

Malviya came from a lineage known for deep knowledge of Hindu scriptures and strong Sanskrit scholarship. His ancestors were highly respected for their learning and wisdom.

Meaning and Significance of the Title “Mahamana”

Mahatma Gandhi performing the opening ceremony of Kamla Nehru Hospital in Allahabad in 1941. Pandit Mahan Mohan Malavaya is seated next to him, and Dr. Jivaraj Mehta is seen standing on the extreme right.

Mahamana- means a very kind and generous person. Mahatma Gandhi gave this title to Malaviya because of his good nature.

From childhood, Malviya showed the qualities of a gifted speaker. At the Kumbh Mela in Prayagraj, he often addressed people on topics related to Hinduism. This early practice helped him develop into a powerful national-level orator at a young age.

Dedication to the Nation and Sacrifice for Freedom Fighters

Malaviya dedicated his life to the nation. Although he was a famous and successful lawyer, he left his legal practice in 1911 to serve society. But when 177 freedom fighters were sentenced to death in the Chauri Chaura case, he went back to court. Through his strong arguments, he saved 156 of them from the death penalty.

The Sacred Call of Freedom: Malaviya Ji and the Spirit of the Conch

Malaviya ji introduced the tradition of blowing the conch during Congress sessions, giving the national movement a sacred and cultural touch. For him, the conch was not just a symbol—it was a call for purity, courage, and unity. At a time when India was fighting foreign rule, the sound of the conch reminded people of their spiritual strength and cultural roots. This simple act by Malaviya ji filled every Congress gathering with new energy and patriotism.

Call for a Sober Nation

Malaviya ji was one of the earliest national leaders to demand complete prohibition of alcohol in India. He believed that liquor destroyed families, weakened society, and eroded the nation’s moral strength.

‘Satyameva Jayate’ as a National Ideal

It was Malaviya who helped popularise the phrase “Satyameva Jayate”—meaning Truth alone triumphs. Taken from the Mundaka Upanishad, this powerful message later became the national motto of India. Malaviya emphasised this ideal during the 1918 Congress session, where he served as President, giving the phrase a new national importance.

Madan Mohan Malaviya: A Courageous Voice for Justice and Communal Harmony

Mahatma Gandhi (1869-1948) with Pandit Madan Mohan Malaviya (1861-1946) standing near a Cow, somewhere in India

Malaviya ji fought fearlessly for Hindu rights during the Khilafat and Cow-protection movements, standing firmly for the dignity and safety of his community. At a time of rising tensions and political pressure, he spoke with courage, clarity, and deep conviction. He urged people to protect their traditions peacefully but strongly, and he defended Hindu interests without ever promoting hatred. His balanced yet bold leadership made him a respected voice for justice and harmony across the nation.

Annie Besant

Malaviya ji played a quiet yet influential role in selecting Annie Besant as the first woman President of the Indian National Congress. He deeply respected her courage, scholarship, and commitment to India’s freedom. Without seeking credit, he guided leaders to recognise her abilities at a time when women rarely held such positions. His silent support helped open a historic path, showing how Malaviya ji always worked for the nation’s progress.

Madan Mohan Malaviya: Choosing Service to the Nation Over Moksha

When Malaviya ji fell seriously ill, many urged him to enter Kashi’s sacred boundary so he could attain liberation. But he firmly refused. He believed his duty toward India was not complete, and he wished for another birth to continue serving the nation. For him, moksha could wait, but the country’s needs could not. His decision to stay outside Kashi in his final days shows the depth of his devotion and his extraordinary spirit of selfless service.

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When (Mahamana)Madan Mohan Malaviya ji Chose the Nation Over Moksha

Living Spirit of Swadeshi

Malaviya ji never used British goods and always chose swadeshi items, even when they were costly or difficult to find. For him, swadeshi was not just a political message—it was a daily discipline and a silent protest against foreign rule. He believed every Indian should strengthen the nation by supporting Indian products. Through his simple lifestyle and firm choices, Malaviya ji inspired thousands to adopt swadeshi and showed how true patriotism begins with small, personal sacrifices.

A Firm Stand for Unity Against Division

Malaviya ji strongly opposed the idea of separate electorates because he believed it would break the nation into pieces. At a time when British policies encouraged religious and social division, he stood firmly for unity. He warned that separate electorates would create permanent walls between communities and weaken India’s freedom struggle. His voice was calm but powerful, reminding leaders that a divided country could never become strong. For Malaviya ji, national unity was sacred and non-negotiable.

When (Mahamana)Madan Mohan Malaviya ji Chose the Nation Over Moksha

A Man with a Giant Heart
Madan Mohan Malaviya once said something very special about how he wanted to live. He said:

“I do not want to be a king. I do not want to go to heaven. I only want one thing: to help people who are sad and in pain.”

What does this mean? Most people want power, money, or a happy life for themselves. But “Mahamana” was different.
He didn’t care about being famous or living in a palace.

He had a giant heart. He believed that the best thing a person can do is to be kind and help others feel better. This is why people called him “Mahamana,” which means “a person with a great mind and soul.”

“Why did the Mahamana set aside the desire for Moksha and place the nation above it?

To understand this, it becomes necessary to understand Moksha, Mahamana, and Moksha-dayini Kashi.” Kashi, the city that grants Moksha (spiritual freedom)

MOKSHA

In Indian philosophy, everything in this world is not permanent, and this is seen as the main reason for sorrow.

Life is a cycle of birth and death, and the world keeps changing. Freedom from this cycle and from ignorance is called moksha.

Moksha is the final goal of life. It means complete peace and freedom.

MAHAMANA

Madan Mohan Malaviya, fondly known as “Mahamana,” was one of the most respected leaders of India’s freedom struggle.

Mahatma Gandhi gave him the title “Mahamana” in recognition of his purity, discipline, and selfless devotion to the nation.

A visionary educationist, he was the founder of Banaras Hindu University (BHU), one of India’s largest and most prestigious institutions of higher learning.

He was elected President of the Indian National Congress four times, reflecting his influential leadership and national stature. Malaviya made lasting contributions to India’s political, social, and educational development.

In honour of his lifelong service, he was posthumously awarded the Bharat Ratna, India’s highest civilian honour, in 2014.

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Pandit Madan Mohan Malaviya: Architect of Modern Indian Education

Kashi: The City Where Death Leads to Liberation

In Indian philosophy, Kashi is known as the city of moksha (liberation).

It is believed that one who leaves the body here is freed from the cycle of rebirth.

Lord Shiva himself is regarded as the lord of Kashi, who, at the moment of death, whispers the Tarak Mantra into the soul’s ear and guides it on the path to liberation.

In Kashi, death is not seen as something to be feared, but as the gateway to final liberation and eternal peace.

Today, the city of Varanasi is also known as Banaras and Kashi, but ancient Hindu texts make it clear that these three names are not the same. Each name has its own special meaning and refers to a different geographical region, carrying a unique cultural and spiritual significance.

The geographical boundaries of Kashi

On the map, the boundaries of Kashi are marked in red, and only the area within this sacred line is considered the true Kashi region.

Just below this boundary lies the crescent-shaped Banaras Hindu University, positioned at the southern end and standing as one of the city’s most iconic landmarks.

Why Mahamana Malaviya Refused to Die in Kashi — A Story of True National Service

For every Hindu, no matter where they live in the world, there is a deeply held spiritual wish—to die in Kashi.

It is believed that taking one’s last breath in this sacred city grants moksha, freedom from the cycle of rebirth. For thousands of years, this belief has made Kashi the eternal spiritual heart of Sanatan Dharma.

Yet Pandit Madan Mohan Malaviya—revered freedom fighter, great educationist, and founder of Banaras Hindu University—made a decision that continues to astonish and inspire generations.

Despite living close to the southern boundary of Kashi, Mahamana Malaviya consciously chose not to die within its sacred limits.

This decision did not come from doubt or disbelief. On the contrary, Malaviya ji was a man of deep faith who respected Hindu traditions wholeheartedly. His choice was born out of something even greater—his unmatched devotion to the nation.

He believed that serving India was a higher calling than seeking personal salvation. For him, the motherland came before tradition, before comfort, and even before liberation itself.

He is believed to have said that he did not desire moksha; instead, he wished to be reborn so that he could continue serving his country.

To honor this resolve, Malaviya ji spent his final days at a lodge within the Banaras Hindu University campus—situated just outside the traditional sacred boundary of Kashi.

By passing away there, he knowingly gave up the promise of instant liberation, expressing his desire to return and serve India once again.

Mahamana Malaviya’s choice stands as a timeless lesson in selflessness. It teaches us that true devotion lies not only in spiritual belief, but in tireless service to the nation—and that for a true patriot, duty to the country is the highest form of worship.

Beyond the Books: Why Banaras Hindu University (BHU) is More Than Just a University

Banaras Hindu University is not just an academic institution, but a living symbol of India’s cultural heritage, shaped by centuries of Hindu civilization, the vision of Madan Mohan Malaviya and Annie Besant, and the faith and sacrifice of millions.

Great leaders like Mahamana Malaviya ji worked very hard, day and night, to build BHU. They worked with honesty, sacrifice, and deep love for our country. Every brick of BHU has a story of courage and faith.

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The Birth of a Temple of Learning

Mahamana delivering his speech during the laying of the foundation stone of BHU

Malviya ji, along with the scouts of the Hindu Boys School, on the University Foundation Day.

A Sacred Day for a Sacred Mission

Banaras Hindu University (BHU) was founded on 4 February 1916, on the auspicious day of Basant Panchami, by Pandit Madan Mohan Malaviya with the support of Dr. Annie Besant.

According to Hindu tradition, Basant Panchami (Saraswati Puja) is a sacred day dedicated to Goddess Saraswati, the goddess of knowledge, making it a significant occasion to establish a great centre of learning like BHU.

For more information on Basant Panchami and Saraswati Puja, please visit

From Saraswati River to Saraswati Puja: Tracing an Ancient Legacy

BHOOMI PUJA

In Hindu culture, before the construction of any building, the land is first worshipped through a ceremony called Bhoomi Puja (land worship).

The site where the Bhoomi Puja for Banaras Hindu University was originally held was later flooded and submerged. Because of this, the university buildings were eventually built a little farther from the original site.

Today, a BHU-affiliated trauma center stands near that historic location, quietly reminding us of the university’s sacred beginnings.

AMMA (MATA, Mother Annie Besant)

Mrs. Annie Besant, often affectionately called ‘Vasanti,’ was renowned for her eloquence and held a deep devotion to Hindu culture and religion, despite being a foreigner.

Driven by this maternal love for the education of Hindu children, she established the Central Hindu College (Hindu Vidyalaya) in Samvat 1955 (1898 A.D.). This institution quickly grew into a prominent center for education in Varanasi.

Besant considered this school her ‘son.’ In 1914, to fulfill a greater educational vision, she dedicated this cherished institution to the illustrious scholar and visionary leader of India, Mahamana Madan Mohan Malaviya ji.

Malaviya ji used this Central Hindu College as the bedrock to establish Banaras Hindu University (BHU), a university that is now globally recognized. This act of dedication proved to be a pivotal moment for the future of higher education in India.

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DALMIA BHAVAN : A Timeless Journey Through History.

SIR GANGA RAM

Sir Ganga Ram

Sir Ganga Ram was a visionary engineer, philanthropist, and one of the greatest civil administrators of his time. Born in 1851 in Punjab, he transformed cities with his brilliant public works, irrigation projects, and modern planning ideas.

His engineering skills helped build canals, hospitals, schools, and civic institutions that improved the lives of countless people. Known as the “Father of Modern Lahore,” he dedicated his wealth to social welfare and the upliftment of the poor.

Sir Ganga Ram’s legacy is reflected in the institutions that still bear his name, symbolizing service, compassion, and a lifelong commitment to nation-building.

The Maharaja of Kashi (Kashi Naresh, second from right),

To his left is Sir Sunder Lal (with Malaviya Ji standing behind him), and to the right of the Maharaja is Sir Ganga Ram.

Rai Ganga Ram Bahadur served as the Honorary Chief Engineer of Banaras Hindu University (BHU) and played a crucial role in shaping its early infrastructure.

He supervised the entire construction process and ensured that every building reflected the cultural and educational vision of Pandit Madan Mohan Malaviya.

The Semi-Circular Wonder: Exploring the Unique Campus of BHU

Banaras Hindu University is uniquely built in a crescent shape, a design deeply inspired by the sacred geography of Varanasi.

The ancient city, situated along the sweeping curve of the Ganga, forms a natural crescent that has shaped its identity for thousands of years. Pandit Madan Mohan Malaviya wanted the university to reflect not just the spirit of learning, but also the soul of Kashi itself.

The crescent layout was therefore chosen deliberately—not merely as an architectural idea, but as a symbol of BHU’s connection to the cultural and spiritual heritage of Varanasi. Just as the Ganga embraces the city in a gentle arc, the university’s structure embraces knowledge, tradition, and modernity.

This thoughtful design makes BHU more than a campus; it becomes a living extension of Varanasi’s natural form and timeless character.

Every student who walks its paths unknowingly experiences the rhythm and shape of the ancient city it represents.

The Special Story Inside Every Brick of BHU

This is a symbolic image, representing how “का. हि. वि..” (KASHI HINDU VISHVA VIDYLAY) BHU was traditionally stamped on bricks used during the early construction of Banaras Hindu University.

It visually conveys the idea that the identity of Banaras Hindu University is literally built into its foundation — something that cannot be erased or removed.

सर्व विद्या की राजधानी

Capital of all knowledge

Varanasi has been celebrated as a city of knowledge since ancient times.

It was here that Lord Buddha delivered his first sermon, and for centuries, the city has been a center of learning, wisdom, and spiritual awakening.

Malaviya Ji wanted to revive this glorious tradition. He dreamed of restoring Varanasi to its rightful place as the capital of all knowledge in India. With this vision in his heart, he worked tirelessly — and the result was the creation of Banaras Hindu University, a modern seat of learning rooted in the ancient heritage of Kashi.

The Lioness of India: A Foreigner’s Fierce Battle to Save Sanatan Dharma

An English woman who gave up comfort, identity, and privilege for the upliftment of Hinduism. She fearlessly exposed missionary agendas and stood like a wall against forced conversions. Her life is a reminder that truth needs courage—and courage can change history.

India was not ruled for its benefit, but rather for the benefit of its conquerors.

Annie Besant was an Englishwoman who fought like a lioness for Hindu civilization at a time when centuries of foreign rule had deeply wounded Hindu confidence.

Continuous invasions and colonial domination had crushed the morale of Hindu society so severely that even great thinkers felt despair.

Swami Vivekananda, one of the strongest voices of the Hindu renaissance, once remarked with anguish that perhaps a foreigner might rise to fight for Hindu religion and society, but Hindus themselves seemed unable to do so.

Whether Vivekananda spoke these words out of frustration or foresight remains unknown. What is certain is that many of his foreign disciples—men and women alike—devoted their lives to the upliftment of Hindu society. Among them, Annie Besant stands tallest.

The intensity with which Annie Besant defended Hinduism against aggressive Christian missionary activity was unmatched. Mahatma Gandhi himself acknowledged her role in shaping his understanding of Hinduism.

When Gandhi was in England and almost fell prey to missionary narratives portraying Hinduism as inferior, Annie Besant—then deeply involved with the Theosophical Society—opened his eyes to the true depth, philosophy, and moral strength of Hindu thought.

Soon, Annie Besant made a life-changing decision. She came to India—not as a visitor, but as a worker—and chose Varanasi, the holiest city of the Hindus, as her home.

On his first visit to Varanasi, Mahatma Gandhi came to Goswami Bari to meet Annie Besant.

Mohandas Karamchand Gandhi’s First Visit to Kashi – A Journey Before the Legend

DALMIA BHAVAN : A Timeless Journey Through History.

This was no coincidence. At that time, Varanasi was under intense missionary pressure, with full backing from the British government. Establishing herself there was a direct challenge to both missionary dominance and colonial arrogance.

The renowned American writer Mark Twain, who visited Varanasi during this period, wrote sharply against the efforts of Christian missionaries to convert the city’s residents. Annie Besant, witnessing this assault firsthand, set two clear goals for herself.

First, she decided to awaken Hindus socially and economically. Already a powerful writer, she sharpened her pen further and produced an astonishing volume of work in defense of Hindu philosophy and culture.

Within a few years, she authored nearly 220 books, along with countless pamphlets and articles, all aimed at restoring Hindu self-respect and confidence.

Second, she recognized a major weakness in Hindu education. Traditional Sanskrit schools existed, but they were limited mainly to religious instruction.

Meanwhile, British and missionary schools offered modern education that led to government jobs in railways, post offices, and administration. These schools subtly promoted an anti-Hindu worldview, with the Bible as a compulsory subject and Hinduism being portrayed as backward and full of superstitions.

Understanding this danger, Annie Besant founded the Hindu College, followed soon by a Hindu College for women.

These institutions were revolutionary. Rooted firmly in Hindu culture, they also taught modern subjects and English, enabling students to compete for modern careers without abandoning their civilizational identity.

Her efforts bore remarkable fruit. These institutions later produced leaders who played important roles in India’s freedom struggle.

In a historic gesture of unity, Annie Besant eventually handed over the institutions she had built with such dedication to the Hindu University, ensuring consolidated Hindu educational strength.

Annie Besant and Mahatma Gandhi participated together in a public event held in Madras.

Though she later had political disagreements with Gandhi, her stature never diminished. The people lovingly called her “Amma” (Mother)—a title earned through sacrifice, not birth.

India remains forever indebted to this foreign disciple of Swami Vivekananda. Annie Besant’s life proves that civilizational loyalty is defined not by birthplace, but by commitment. Her ideas, courage, and work for Hindu culture continue to remain relevant even today.

Famous Books Written by Annie Besant

On Hinduism, Religion, and Philosophy

Sanatana Dharma – One of her most important works explaining Hindu philosophy for students.

An Introduction to Yoga – A simple explanation of yogic philosophy and practice.

The Bhagavad Gita (Commentary) – Her interpretation of the Gita’s spiritual teachings.

Hindu Ideals – Explains the moral and spiritual ideals of Hindu civilization.

The Laws of Manu (Translation and commentary)

Esoteric Christianity – A comparative study linking Christian and Hindu ideas.

Karma – A concise explanation of the law of action and result.

Dharma – Discusses duty and righteous living from an Indian perspective.

On Education and Indian Society

Education as a Science – Focuses on value-based education.

The Future of Indian Education – Advocates Indian-centered learning systems.

Wake Up, India – A call for national awakening.

India: A Nation – Argues for India’s cultural and national unity.

On Politics and Nationalism

How India Wrought Her Freedom – Co-authored, detailing India’s freedom struggle.

The Case for India – A strong defense of Indian self-rule.

New India – Collection of political writings and speeches.

The Story of the Great Teacher

Four Great Religions

An Autobiography – Her life story and ideological journey.

This stands as proof of the courage and deep dedication of a brave English woman who devoted her life to Hindu dharma and Bharatvarsha.

Although born abroad, her heart belonged to India. Her commitment, struggle, and service remain a lasting inspiration and a powerful reminder of true civilizational loyalty.

Varanasi Railway Stations Guide: Which One to Choose for a Smooth Start to Your Trip

This blog is a helpful guide for first-time train travelers to Varanasi, explaining the differences between its multiple railway stations like Varanasi Junction, Banaras, Kashi, and Pandit Deen Dayal Upadhyay Junction (formerly Mughal Sarai).

It provides local transport tips, station codes, area-specific suggestions, and reassures visitors that all stations are within easy reach of the city. The post also highlights how Varanasi is safe even at night, with transport available 24/7, and reminds readers that they are in Mahadev’s favorite city, where every street has a story.

Varanasi Railway Stations Made Easy: A Complete Travel Guide for First-Time Visitors

Planning your first trip to Varanasi by train? You might be wondering:

“Which station should I get down at—Varanasi Junction, Banaras, Kashi, or somewhere else?”

If that question has you scratching your head, you’re not alone. With multiple railway stations—some even with old names—Varanasi can feel a bit confusing for first-time travelers.

The good news? Once you know which station is right for your destination, it’s very easy to get around. This guide will help you understand all your options so you can arrive stress-free.

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Why Does Varanasi Have So Many Railway Station Names?

Varanasi, the spiritual capital of India, is known by three famous names:

Varanasi – Official name
Kashi – Ancient name, found in scriptures and traditions
Banaras – Popular local name

Naturally, there are railway stations named after each of these!

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Main Railway Stations in Varanasi

Varanasi Junction (BSB)

Varanasi Junction (BSB) – Also Known as Cantt Station

The largest and busiest station in the city, located in the heart of Varanasi. Best choice for most tourists, especially if you’re visiting Kashi Vishwanath Temple, Dashashwamedh Ghat, Sigra, Lahurabir, or BHU.

Banaras Station (BSBS)

A modern, well-maintained station on the eastern side of the city. Convenient for central and southern Varanasi destinations.

Varanasi City Station (BCY)

A smaller station close to Sarnath and areas like Rajghat. Ideal if you want a quieter arrival point.

Kashi Station (KEI)

Serves Rajghat, Maidagin, Ramnagar, and nearby neighbourhoods.

What About Mughal Sarai? (Now DDU Junction)

Surprise! One of the most important stations for reaching Varanasi isn’t even inside the city.

Pandit Deen Dayal Upadhyay Junction (DDU) – Formerly called Mughal Sarai, located in Chandauli district, about 20 km from Varanasi.

Around 40% of trains headed for Varanasi stop here.

You can easily find auto-rickshaws, e-rickshaws, taxis, and buses 24/7 to reach Varanasi in 30–45 minutes.

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Which Station Should You Choose?

Here’s a quick guide based on your destination:

Destination	Best Station(s)
Kashi Vishwanath Temple, Dashashwamedh Ghat, Sigra, Lahurabir, Ordali Bazar, Lanka, B.H .U	Varanasi Junction (BSB) or Banaras (BSBS)
Rajghat, Sarnath, Ramnagar, Kajjakpura, Maidagin	Varanasi City (BCY) or Kashi (KEI)
Train stops only at DDU (Mughal Sarai)	Take local transport to Varanasi (30–45 mins)

Getting Around Varanasi: Local Transport Guide

Auto-Rickshaws & E-Rickshaws

Most common and budget-friendly.
E-rickshaws are cheaper and eco-friendly.
Shared rides cost ₹10–₹30.
Always ask for the fare before boarding.

App-Based Cabs (Ola)

Reliable for longer distances or night travel.
Fixed rates via app—no bargaining needed.
Ideal for airport transfers and hotels.

City Buses

Very cheap, but usually crowded.
Best for locals or experienced travelers.

Walking in the Old City

Places like Godowlia, Vishwanath Gali, and Dashashwamedh Ghat are pedestrian-only.
Narrow lanes mean walking is often faster—and more fun.
Wear comfortable shoes!

Local Travel Hacks & Safety Tips

Keep small change for rickshaws and buses.
Locals are friendly—don’t hesitate to ask for directions.
Avoid arriving during major festivals unless you’re prepared for heavy crowds.

Night Travel: Safe & Accessible

One of the best things about Varanasi is how easy it is to get transport—even late at night. Whether it’s a taxi, auto, or cycle rickshaw, you’ll usually find one within minutes.

Varanasi is also considered relatively safe compared to big metro cities, with low rates of street crime. This makes exploring at night more comfortable for tourists.

Final Thoughts – Don’t Stress, You’re Already Close!

Most key places in Varanasi are within 15–20 km of any station.
Transport is cheap, quick, and available 24/7.
People are welcoming and helpful to visitors.

So, whether you arrive at BSB, BSBS, BCY, KEI, or DDU, you’re already halfway to your spiritual journey in Mahadev’s city.

Varanasi may seem confusing at first—but once you know your station and have your travel plan ready, it’s one of the easiest cities to navigate.

Pack comfortable shoes, keep an open mind, and get ready to experience the magic of this ancient city where every road leads to a story worth telling.

Varanasi: Where Getting Lost Leads to Timeless Discoveries

Varanasi is like walking through a living history book. Every stone, winding alley, and weathered wall carries whispers of thousands of years. Here, the past isn’t just remembered—it’s alive in daily life.

Wandering in this city feels like a pilgrimage. Getting “lost” isn’t a problem—it’s an invitation.

A friendly local might guide you to a hidden temple, its carvings telling stories you’ve only heard in old tales. These are the legends of Hinduism, passed down for generations, etched in stone and carried in the air you breathe.

Varanasi is full of contrasts—the ordinary sits beside the miraculous. On the ghats, you might see a simple prayer, and a moment later, a centuries-old ritual unfolding. The city hums with a special energy that heightens your senses, feeds your curiosity, and opens your heart to experiences found nowhere else.

Mohandas Karamchand Gandhi’s First Visit to Kashi – A Journey Before the Legend

Gandhi’s first visit to Kashi, the holiest city of Hindus, was a turning point in his life.

It revealed many truths and showed how deeply the city’s influence is etched into the hearts and minds of Hindus.

Gandhi’s first visit to Varanasi took place in 1902. He came by train and got off at the Kashi Railway Station located near Rajghat — a quiet corner by the sacred river Ganga.

Many people often wonder why Gandhi referred to the city as “Kashi” instead of Banaras or Varanasi.

The reason lies in the city’s ancient roots — for centuries, “Kashi” has been the traditional and spiritual name of its holiest area, symbolizing light, knowledge, and divine energy.

At the time of Gandhi’s visit, there were three major railway stations in the city:

Kashi Railway Station – at Rajghat

Banaras Cantt – now known as Varanasi Junction

Banaras City – now Varanasi City Station

Gandhi arrived at Kashi Station, and this, along with the city’s timeless spiritual aura, is perhaps why he preferred to call it Kashi in his writings.

Today, Varanasi has grown with many more railway stations and bridges, but the sacred charm of Kashi — the city of light — remains the same.

Long before the world knew him as the Mahatma or honored him as the Father of the Nation, Mohandas Karamchand Gandhi was just a young barrister, standing at the threshold of his life’s journey.

He visited Varanasi (Kashi) for the first time — not as a political leader, but as a humble pilgrim and an eager seeker of truth. During that visit, there was no sign of the great transformation that lay ahead.

The people around him, and perhaps even Gandhi himself, could not have imagined that this young man would one day awaken the conscience of a nation and lead India toward freedom through truth and non-violence.

And if you are ever planning a visit, consider going through the blog post below of mine: —

Varanasi Railway Stations Guide: Which One to Choose for a Smooth Start to Your Trip

Mohandas Karamchand Gandhi in 1902 — This rare photograph helps us envision his appearance during his visit to Kashi the same year, offering a window into the early years of his journey.

Why Gandhi Came to Varanasi in 1902

He came for two main reasons that would shape his thoughts in years to come.

First, he wanted to experience the spiritual heart of India — to take a holy dip in the Ganga and visit the Kashi Vishwanath Temple, the center of Hindu faith and devotion. This was his way of connecting with the traditions and soul of his country.

Second, Gandhi came to meet Annie Besant, a woman he deeply admired.

Besant was a renowned social reformer, educationist who played a major role in awakening India’s national consciousness.

Gandhi’s meeting with her was not just an exchange of ideas — it was an encounter between two great minds who would later shape India’s destiny in different ways.

Together, these two experiences — faith and inspiration — left a quiet but lasting mark on Gandhi’s early journey.

The desire to take a holy dip in the uninterrupted flow of the Ganga in Kashi always remains in the mind of every Hindu. The tradition of visiting the Shiva temple after taking a dip in the holy waters on the banks of the Ganga has been going on for thousands of years.

How Kashi and Harishchandra Shaped Gandhi’s Young Mind

Kashi (Varanasi) had a special place in Gandhi’s heart long before he ever set foot there.

As a child, he had heard stories of the city’s holiness — its temples, saints, and the sacred River Ganga that washes away all sins. These stories filled his young mind with awe and respect for India’s spiritual heritage.

When Gandhi finally visited Kashi in 1902, it was like stepping into the living heart of those childhood memories. He saw with his own eyes the devotion of the people, the constant sound of temple bells, and the faith that shaped India’s soul.

Kashi is also home to the famous Harishchandra Ghat, one of the city’s oldest cremation grounds. According to legend, this is the very place where King Harishchandra—the ancestor of Lord Shri Ram—once demanded a cremation tax from his own wife for the funeral of their only son.

The story tells that King Harishchandra of Ayodhya lost his kingdom while keeping a vow of truth. Stripped of power and wealth, he worked at a cremation ground, bound by duty to collect the fee for every funeral.

When his wife came carrying the body of their son, Rohitashva, seeking permission for the last rites, Harishchandra faced the most painful test of his life. Torn between his role as a grieving father and his duty, he chose truth and honesty over his own heart’s sorrow.

This act became a timeless symbol of integrity, sacrifice, and moral strength.

This tale of truth and sacrifice left a deep mark on young Gandhi. As he wrote later in The Story of My Experiments with Truth:

“A drama company had come during these days, and I was allowed to see its play. It was the story of Harishchandra. I could not stop watching that play… I would have dreams of Harishchandra. ‘Why aren’t all truthful like Harishchandra?’ This thought would remain with me… Seeing Harishchandra’s sorrow, remembering him, I have cried a lot.”

Even as an adult, Gandhi confessed, “If I read that play today, tears will flow from my eyes.”

The holy air of Kashi, the legend of King Harishchandra’s truthfulness, and the sacred Ghat that bears his name together nurtured Gandhi’s inner world — awakening in him a lifelong devotion to truth, simplicity, and moral courage.

India’s famous painter Raja Ravi Varma beautifully captured this deeply emotional moment in one of his masterpieces, immortalizing the king’s unwavering commitment to truth and dharma.

Undoubtedly, such tales from Kashi’s cultural and spiritual heritage deeply influenced Gandhi’s lifelong devotion to truth (Satya) and non-violence (Ahimsa)

Annie Besant

Annie Besant: A Brave Reformer and Friend of India

Annie Besant was a great freedom fighter, social reformer, and a strong voice for Hinduism during the British colonial period. She was originally from England, but she chose India as her home and worked hard to protect Indian culture and traditions.

She became a leading figure in the movement to defend Hinduism from the influence of Christian missionaries and foreign rulers.

Annie Besant also worked to promote education, women’s rights, and national awareness among Indians.

Her dedication and courage made her one of the most respected leaders of her time, and her efforts inspired many people to love and protect their Indian heritage and culture.

Why Gandhi Admired Annie Besant

When Gandhi went to England to study, he saw many Christian missionaries trying to convert Indians, especially Hindus, to Christianity.

Annie Besant’s speeches and writings inspired him. She taught people to be proud of their own culture and beliefs. Her courage and clarity gave Gandhi the confidence to stand firm in his faith.

For Gandhi, Annie Besant was like an ideological shield—someone who protected Hindu values with wisdom and bravery. He respected her as deeply as one would respect a saint or a goddess.

Why Gandhi Admired Her

When Gandhi went to England to study law, he saw many Christian missionaries trying to convert Indians—especially Hindus—to Christianity.

Annie Besant’s speeches and writings gave him the confidence to stand firm in his beliefs.

She became, for Gandhi, an ideological shield—someone who defended Hindu values with courage and clarity. Gandhi respected her as deeply as one would appreciate a saint or a Goddess.

Where Did Gandhi Meet Annie Besant?

When Gandhi came to Varanasi (Kashi), Annie Besant was living in a garden house near her school. Back then, it was called Goswami Villa.

Today, this building is known as Dalmia Bhavan and is owned by Mr. Kunal Dalmia.

Interestingly, Gandhi later stayed in the same building. Even today, locals share stories about Gandhi and Annie Besant from that time, keeping history alive for visitors.

For more information, please visit:-

DALMIA BHAVAN : A Timeless Journey Through History.

By the time Mohandas Karamchand Gandhi visited Kashi (Varanasi) in 1902, he had already started taking an interest in Indian politics.

His earlier meeting with Annie Besant in England had left a strong impression on him. Annie Besant was not only a political leader but also a strong supporter of Hindu culture and opposed Christian missionary efforts in India.

Gandhi’s visit to her in Kashi was not just a casual meeting. It was like a darshan, a respectful and almost devotional audience with someone he deeply admired.

This meeting, along with his spiritual pilgrimage to Kashi, became an important moment in Gandhi’s life. It blended his early political awakening with his love for Indian culture and religion.

Swami Vivekananda in Varanasi: The Forgotten Story of Gopal Lal Villa

Gopal Lal Villa, the place that witnessed Swami Vivekananda’s last days in Varanasi, stands today in a state of shocking neglect.

The villa, once a grand and peaceful retreat, is now crumbling, and to add to the disgrace, a public toilet has been built right in front of it.

Can there be a greater insult to one of India’s greatest sons, whose teachings and life inspired the nation? Swami Vivekananda dedicated his life to awakening India’s spirit, promoting service, education, and spirituality. How can we allow such disrespect to a place so closely linked to his memory? What message does this send to future generations about valuing our heritage and honoring our great men?

Preserving Gopal Lal Villa is not just about protecting a building; it is about showing respect for our history, our culture, and the ideals that Swamiji stood for.

Swami Vivekananda and Varanasi

Swami Vivekananda’s connection with Varanasi, the eternal city of Lord Shiva, was divine and timeless.

Even before his birth, the sacred spirit of Kashi seemed to embrace him, for this holy city was destined to play a role in his life’s journey.

For detailed and interesting information on this subject, please read my post:

Before Birth to Beyond Death: Vivekananda’s Ties with Varanasi.

Varanasi, with its Ghats, Temples, and Timeless spirituality, became a place where Swamiji found peace, strength, and inspiration.

When the Monkeys of Varanasi Taught Swami Vivekananda a Lifelong Lesson

DURGAKUND : SHRI DURGA TEMPLE VARANASI

It was here, in the shadow of Lord Shiva’s city, that he spent some of his final days at the beautiful Gopal Lal Villa, leaving behind memories that still echo through the lanes of Kashi.

Varanasi is the city of Lord Shiva, whom Swamiji worshipped with great devotion. Throughout his life, he felt a special bond with this sacred city.

Swamiji last visited Varanasi in 1902, the year of his passing. During this visit, he stayed at Gopal Lal Villa, a beautiful garden house in the Cantonment area.

This villa later became famous in history because it witnessed some of his final days of rest, illness, and deep reflection.

GOPAL LAL VILLA

A painting by Kripa (a young artist) showing how Gopal Lal Villa looked in old times.

The fading remains of Gopal Lal Villa

Gopal Lal Villa in the 19th Century

In the 19th century, many kings and nobles built big houses and garden residences in Varanasi. Some of the most famous ones were:

Kashi Naresh’s Nadesari Kothi

Hathua Naresh’s Kothi

Bettiah’s Kothi

Vijayanagaram King’s Kothi

Goswami Bari (now called Dalmia Bhawan)

For detailed and interesting information on this subject, please read my post:

DALMIA BHAVAN : A Timeless Journey Through History.

Among these was Gopal Lal Villa, the garden house of Raja Kali Krishna Thakur. It was a grand bungalow, well-furnished, with parlors, rooms, and gardens all around. The garden was filled with roses and massive trees.

When Swami Vivekananda stayed here, he praised the villa in his letters. He wrote:

“This house is nice — well furnished and has a good many rooms and parlours. There is a big garden all round and beautiful roses and gigantic trees.”

Swamiji’s Stay at Gopal Lal Villa

Swamiji came to Varanasi from Gaya on 4th February 1902. He stayed in Gopal Lal Villa for one month, until 4th March 1902.

Although he came here for rest, he did not stop working for others. Every day, he met Charu Chandra Das (Swami Shubhananda) and Sadashivananda, who had started the Daridra Narayan Seva Samiti.

Swamiji renamed it “Ramakrishna Home of Service.” Later, this became Ramakrishna Hospital (Kaudiya Hospital), which still serves people in Varanasi.

During his stay, he also met Rajarshi Uday Pratap Singh Ju Dev at his house in Durgakund. They discussed important topics about society, reforms, and the upliftment of people. This meeting showed Swamiji’s concern for the future of India, even when his health was failing.

Swamiji also visited the Nepali Temple in Varanasi, dedicated to Lord Shiva. There, he met the priest of the temple, showing his respect and devotion to the holy shrines of the city.

His Health and Letters

Swamiji was not in good health during this time. He often had a fever and difficulty breathing. On 4th March 1902, he wrote a letter to Sister Nivedita, saying that although his health looked steady, it could collapse at any moment.

His words proved true, because only a few months later, on 4th July 1902, he passed away in Belur Math near Kolkata.

His letters from Gopal Lal Villa are very important. They show his thoughts about life, spirituality, health, and service to society. These letters are preserved in The Complete Works of Swami Vivekananda.

The Villa Today

The remains of Gopal Lal Bhawan are located within the L.T. College campus.

Sadly, the condition of Gopal Lal Villa today is very poor. The building has lost its roof, the rooms are broken, and trees have grown on the walls.

Respect Vivekananda – Remove the Toilet!

Instead of preserving this sacred place with dignity, a public toilet has been shamelessly built right in front of it. Can there be a greater insult to one of India’s greatest saints, whose life and teachings awakened the soul of the nation?

Swamiji, who gave India a new identity before the world, deserves monuments of honour, not neglect and humiliation.

Varanasi, the city of Lord Shiva and eternal culture, should protect every memory of Swamiji with devotion. Yet, this act stands as a scar on the conscience of our society. If we cannot respect our saints and heroes, what pride can we have in our heritage? The toilet must be removed, and Gopal Lal Villa must be restored with the honour it rightfully deserves.

The villa is inside the campus of a teacher training college, known as L.T. College, in Orderly Bazaar.

Only two pictures of Swamiji, placed by local people, can be seen at the entrance. There is also a stone slab inside the nearby school, which mentions that Swami Vivekananda stayed here in 1902. But no proper memorial has been made by the government.

Nearby, there is also the ancient Panchu Bir Temple, which is considered sacred. Some people believe that Vinoba Bhave, the Gandhian leader, also stayed in the rooms close to the villa.

Why It Should Be Preserved

Swami Vivekananda is one of the greatest saints of modern India. He taught courage, strength, and service to the poor. His speech in Chicago in 1893 made India proud before the whole world.

The villa where he spent his last visit to Varanasi should not be left in ruins. Varanasi is called the cultural capital of India. Every year, lakhs of people come here. If Gopal Lal Villa is restored and protected, it can become an important place for history, tourism, and spiritual learning.

Surprisingly, the leaders of the nation have ignored this place. Prime Minister Shri Narendra Modi, who is also the M.P. from Varanasi and often speaks about Swamiji, has not taken steps to save this building. The Chief Minister of Uttar Pradesh, himself a sanyasi, has also not acted.

Swami Vivekananda left Gopal Lal Villa in March 1902. Only four months later, on 4th July 1902, he left his body. This makes the villa one of the last places linked with his life.

Today, the villa is almost destroyed, but its memory still lives in Swamiji’s letters, in history, and in the hearts of people who love him.

Watch this video and feel the pain of Gopal Lal Villa — a place that should be a shrine of devotion, not a ruin of neglect.

We must not forget this heritage. Gopal Lal Villa is not just an old house. It is a symbol of Swami Vivekananda’s devotion, his service to society, and his deep connection with Varanasi, the city of Lord Shiva.

If preserved, it can once again inspire the youth of India with Swamiji’s message:
“Arise, awake, and stop not till the goal is reached.”

Varanasi: The World’s Oldest Living City and India’s Soul

While many ancient cities like Babylon, Athens, or Thebes rose and vanished into history, Varanasi endured.
Through invasions, empires, and changing faiths, this sacred city continued to breathe — its ghats still echoing with chants, its lamps still burning by the Ganga.
No other city on Earth has sustained an unbroken thread of life, faith, and learning for more than 3,000 years.
That is why Varanasi is not merely called the oldest city — it is known as the Oldest Living City, a place where history never sleeps and tradition never dies.

To understand why Varanasi is so unique, we must first understand what the phrase “ancient living city” really means.

Ancient Cities vs. Ancient Living Cities

Ancient cities are those that existed thousands of years ago but are now only remnants of their former glory.

People once lived there, but they are no longer there. For example, Mohenjo-Daro and Harappa were great centers of the Indus Valley Civilization.

They had well-planned streets, houses, and drainage systems, but today they are silent. No one lives there, and they survive only as archaeological sites where historians study the past.

On the other hand, ancient living cities are scarce treasures. These are the places that have been inhabited by people for thousands of years.

Now that we understand the difference between ancient cities and ancient living cities, another question comes to mind: Is Varanasi the only ancient living city in the world?

The answer is no. Cities like Athens, Beijing, Kyoto, and Rome are also very old and still full of life, culture, and history.

Then why does Varanasi hold the title of the Oldest Living City? How did it surpass all these other ancient cities to earn this honor? What makes Varanasi so different from them?

Cities like Athens, Beijing, Kyoto, and Rome have changed a lot over time—their old religions, traditions, and ways of life have almost disappeared. But Varanasi is different.

For thousands of years, people here have followed the same faith, performed the same rituals, and lived with the same devotion. That unbroken chain of belief makes Varanasi truly the world’s oldest living city. To understand this more clearly, we need to go into a little more detail.

The essence of Sanatan Dharma—the eternal religion—still shapes the city’s heartbeat. The same hymns, mantras, and rituals that were performed in the age of the Vedas are practiced on the ghats today. The same faith that inspired sages, saints, and seekers still burns in the hearts of its people.

Through countless invasions and political changes—from the Mauryan and Mughal empires to British rule—Varanasi never lost its spiritual rhythm. The city’s people have continued to bathe in the Ganga at sunrise, offer its waters to Shiva, and chant prayers passed down from their ancestors. The traditions that began at the dawn of civilization still thrive here, unbroken and alive.

Walking through the narrow lanes of old Varanasi feels like stepping into another era. The sound of temple bells, the scent of incense, and the glow of oil lamps create an atmosphere untouched by time. At the ghats, devotees immerse themselves in the sacred Ganga, believing that her waters purify both body and soul. Priests perform the evening Ganga Aarti, their lamps illuminating the river like a path of light through history.

This unbroken continuity of faith—through millennia of change—is what makes Varanasi truly unique. While other cities preserve ruins, museums, or memories, Varanasi lives its heritage every single day. Its temples, chants, and rituals are not relics of the past but the living expression of an eternal culture.

AVIMUKTA: THE NEVER FORSAKEN

According to Hindu scriptures, Varanasi is an indestructible city—its ancient name Avimukta means “never forsaken”.

The holy city of Lord Shiva is said to have existed before the beginning of time and will endure even after its end. Through countless invasions, floods, and political changes, the city has proved these sacred words true.

Munikurnuka Ghat, Benares from the river by James Prinsep, 1832

A beautiful sketch of Varanasi, created by the renowned engineer and scholar James Prinsep in 1832, captures the spirit of the holy city.

In this artwork, residents and devotees gather along the sacred banks of the Ganga. Some take a holy dip in the river, others offer prayers to the rising Sun, while many perform rituals with deep devotion. Prinsep’s drawing preserves a moment that reflects Varanasi’s unbroken traditions and its everlasting connection with faith and spirituality.

Varanasi is more than a city; it is a living heartbeat of India’s ancient soul. While the world changes rapidly, Kashi stands calm and immortal, holding its faith like a lamp that never goes out.

Here, every sunrise over the Ganga feels like a blessing, every temple bell sounds like a message from history, and every narrow lane whispers stories thousands of years old.

This is the magic of the world’s oldest living city: it connects us to our past while guiding us into the future. Varanasi reminds us that time may move forward, but true tradition always lives on.

Varanasi: The Ideal Place for Buddha’s First Teachings

“NOW WE HAVE A REAL COMMUNITY ,WHICH WE CALL OUR SANGHA . THE SANGHA IS THE COMMUNITY OF THOSE WHO LIVE IN HARMONY AND AWARENESS. WE MUST TAKE THE SEEDS OF AWAKENING AND SOW THEM IN ALL PLACES.”

Buddha did not choose Varanasi (Kashi) for his first sermon by chance. He decided on it because many strong and wise reasons made it perfect.

Buddha’s Quest Before Lighting the Lamp in Kashi

After many years of searching and meditation, Siddhartha Gautama became the Buddha—he attained enlightenment under the Bodhi Tree in Bodh Gaya.

He grasped many profound truths about life, suffering, and what brings peace. But enlightenment by itself is not enough: what matters is sharing that light. So Buddha decided to give his first sermon.

He chose Sarnath, near Kashi (now Varanasi), for this crucial moment. This sermon is known as Dhammacakkappavattana Sutta—the “Turning of the Wheel of Dharma.”

Why did he pick Sarnath / Kashi? The reasons are many: some immediate, some symbolic, some practical. Together, they reveal how thoughtful the Buddha’s choice was. Below are the main reasons, followed by what his first teaching included and how it shaped the future.

Reconnecting with His Former Companions

This statue shows Lord Buddha’s first sermon in the Deer Park at Sarnath, near Varanasi. He taught important lessons called the Four Noble Truths, the Middle Path, and the Eightfold Path.

In the statue, Buddha is sitting with his legs crossed in the lotus position. One of his hands is making a gesture like turning a wheel — this shows he is teaching. Behind or below him is a symbol of the wheel, and there are deer beside it, because it happened in a deer park.

Around him are five monks with shaved heads, listening very carefully. They were his first followers.

One strong immediate reason was to share his understanding with people whom he already knew and who cared about his spiritual journey.

Before enlightenment, Buddha had five companions—ascetics—who practiced with him. After he left extreme asceticism and went his own Middle Way (balance between harsh austerity and indulgence), these companions doubted his path. They left, thinking he had stopped being serious, because he didn’t do extreme penance like before.

After enlightenment, Buddha wanted to show them what he had realized. He wanted them to see that the path he found was not abandoning the spiritual life, but a deeper, truer one.

These five companions were in Sarnath / nearby. By going to Sarnath first, Buddha could teach them, help them understand, and invite them to be the first followers who understood his insights.

This shows how much compassion and friendship mattered in Buddha’s approach.

Sarnath / Kashi as a Place of Learning and Spiritual Openness

Relics from the Time of Buddha at Sarnath

Sarnath (also called Mrigadava, Rishipatana, Isipatana — names that mean Deer Park, Hermit-Abode, Place of Sages) was already known in ancient India as a place where seekers of truth, monks, ascetics, holy people came together.

Many teachers gave talks there. Many travellers, pilgrims, and scholars visited. It was a center where people asked questions, held debates, studied sacred books, learned meditation, and discussed philosophy.

Because the people there were used to different ideas and spiritual teachers, they had open minds. They were not locked into one way of thinking.

They cared about truth, ethics, goodness. This made Sarnath a fitting place for Buddha to introduce his new teaching.

His message of the Middle Way, avoiding extremes, of reducing suffering and finding peace, would be heard.

Geographical and Strategic Advantages

Choosing a place is also practical. Sarnath is close to Varanasi / Kashi, which was a major city in ancient India. Varanasi was (and is) one of the oldest continuously inhabited cities in the world.

It was a religious center for Hindus, a place of learning, pilgrimage, and ritual. It was well known.

From a city like Kashi, ideas can travel through traders, pilgrims, and students. Roads and river routes connected it to many parts of India.

Many people came there from far and wide. Also, being near a city helped in ensuring that the message would not stay small but spread.

Cultural and Religious Symbolism

Kashi / Varanasi already had deep religious importance. It was a center of Hindu religious ritual, holy texts, scholars, yoga, and philosophy.

Many thought that spiritual truth could be found there. By giving his first sermon there, Buddha was not separating from what was sacred before; instead, he was offering a reform, a new insight.

He gently challenged extremes in religious practice (like harsh self-punishment), but did not reject all that was good. This shows Buddha’s teachings as inclusive—not destructive, but renewing.

Also, choosing Sarnath / Kashi for the first sermon symbolized that the message was for all, not just for a small group. It was rooted in a spiritual soil already well known, so people could understand more easily.

Spiritual Meanings: The Deer Park, the Wheel, the Middle Way

The place itself — the forested deer park, quiet, natural — also had spiritual meaning.

It offers peace, calm, and the ideal setting for deep understanding. In a park, trees, deer, quiet sounds — all help one meditate, listen, think.

Buddha’s sermon was not about wars or politics, but about suffering, mind, and heart. Such teachings need calmness more than noise.

“Turning the Wheel of Dharma” is a powerful image: a wheel moves, spreads, carries things around. With his first sermon, the wheel of teaching began turning. The teachings would roll out, reach many hearts.

Also, Buddha taught the Middle Way — avoiding extremes of self-denial and self-indulgence. That teaching fits the idea of balance, peace, and mindfulness. A deer park, a calm place, helps suggest balance, peaceful observation of nature, and life.

~ When you learn something good, share it. Buddha didn’t keep his understanding to himself. He shared.

~ Choose places and times wisely. The right setting—quiet, calm, with people who are ready to hear—makes sharing ideas more powerful.

~Balance matters. Extreme behaviour (too much harshness, or too little responsibility) is often harmful. A middle way—mindful, kind, balanced—is often best.

~Traditions, even old ones, can carry meaning. But new ideas can build upon them, reform or improve, make them better. Buddha didn’t reject spiritual traditions; he showed how they could become more compassionate and true.

~Small beginnings can lead to big changes. One sermon in one deer park started a movement that has lasted thousands of years.

CHAUKHANDI STUPA(SQUARE EDIFICE) SARNATH VARANASI

CHAUKHANDI STUPA WAS BUILT TO MARK THE SITE WHERE BUDDHA MET HIS FIRST FIVE DISCIPLES WHILE TRAVELLING FROM GAYA TO SARNATH.

DHARMA IS NOT THE RESULT OF THINKING. IT IS THE FRUIT OF DIRECT EXPERIENCE.

It was at this place that Buddha met his first five disciples and informed them all about his enlightenment and inspired them to follow the path of truth.

Later these five disciples of Buddha~1. Assaji 2. Bhaddiya 3.Kondanna 4. Mahanama 5,Vappa were called Panchvargiya.

Chaukhandi Stupa can be divided into two parts.

1.Ancient stupa (Chaukhandi stupa)

2. Humayun Burj

CHAUKHANDI STUPA

The stupa is square in shape. Because of its four-armed plan structure, it is called Chaukhandi Stupa. It is made of solid bricks placed on three floors.

Like other major Buddhist buildings in Sarnath, this stupa was also built during the reign of Emperor Ashoka (250 BC). Later this stupa was given a grand form during the Gupta period (500CE).

During the excavation, a statue of Buddha and some other statues were found. The famous Chinese traveler XUANZANG also described this stupa. Xuanzang came to Sarnath in 637 AD.

The archaeological excavations conducted in 1835 and 1904-05 brought light to this 93 feet high, brick stupa laid in mud mortar having three diminishing square terraces each about 12feet High and 12ft broad, each terrace is supported by an outer and inner wall with a number of cross walls to strengthen the structure. The outer walls of the terraces are ornamented with a series of niches separated by pilasters.

There is a deep hole, about 5 feet in diameter on the topmost part of Chaukhandi Stupa (which is, also the floor of the Humayun Burj). The hole extends, vertically coming down to the ground. It looks like a tunnel when viewed from above.
This hole was dug by the archaeologist JOHN MARSHAL (1835 AD) during the excavation of Chaukhandi Stupa to see it from inside.

A clear impression of the buildings of the Gupta period can be seen at the base of the stupa.

Humayun Burj

The top part of the Chaukhandi Stupa, known as Humayun Burj was built during the Mughal period. Information regarding the construction of this octagonal building is written on the square stone plate on it’s Northern Doorway. This stone plate can be seen at top in this picture.

There is an octagonal structure(Humayun Burj) on top of the Chaukhandi Stupa, its height is about 23 feet. It was built during the reign of the Mughal emperor Akbar. There is an inscription written in Persian language regarding the construction of Humayun Burj. Which says–

To commemorate the stay of Humayun at the Chaukhandi Stupa, Govardhan, son of Raja Todar Mall, built this octagonal building in 1588 CE during the reign of Akbar.

One such another octagonal building is located near Humayun’s Tomb in Delhi which is known as Sabz Burj.

When Humayun had conquered the fort of Chunar, he had camped in Banaras for a few days, perhaps then only he might have come here.

In the documents of Mughal era, this place has been mentioned as Humayun Burj.

A painting for Mr. Colin Mackenzie in 1814 by a painter named Sheikh Abdullah.

In this painting Humayun Burj, the top of Chaukhandi Stupa can be seen at some distance from Dhamekh Stupa. DHAMEKH STUPA: The larger stupa in the image is the Dhamekh Stupa. Dhamekh Stupa was built on the sacred spot where Buddha delivered his first sermon.

During that time there was no information regarding the history of Chaukhandi Stupa. The structure built in the Gupta period was completely buried under layers of soil for centuries and only the octagonal building built in the Mughal period was visible at its top.

In 1835, to understand the history related to this building, and to get some important articles related to Buddhism, John Marshall dug a vertical hole in this building as I had already mentioned above.

Mr. F.O.Oertel gets the credit for introducing the world to the grand form of the Chaukhandi Stupa hidden in the mud under the octagonal Mughal building.
It is quite clear from the above painting that the actual Chaukhandi Stupa was completely hidden under the soil .

The memories related to Sarnath and Buddha’s teachings remained in the minds of the people of Banaras till the fourteenth century, but after that they were forgotten under Islamic rule. The pre-Islamic history of India was shrouded in ignorance and darkness for a long time.

At the end of the seventeenth century a sense of interest and curiosity about the pre-Islamic history of India aroused within some Britishers . Soon many British intellectuals, including people of all kinds, orientalists, linguists, archaeologists, historians, engineers, started doing serious work on the pre-Islamic period of the Indian subcontinent.

Soon, by the end of the eighteenth century, the ancient history of India appeared before the world in a gleaming form. The discovery of this glorious past later became the backbone of India’s nationalist movement.

Whisper of History

In 2019, Chaukhandi Stupa was accorded the status of a monument of national importance.

Presently it is a well preserved building. Chaukhandi Stupa is situated in a very beautiful garden. At a distance of about 800 meters from the main Sarnath complex , tourists also rarely come here. The serene atmosphere here is made on sight. If you are interested in ancient Indian history, then this place is no less than a jewel for you.

Even if you do not want to look at Chaukhandi Stupa from the subtle point of view of history, you can sit here comfortably for some time, which is no less than a boon in today’s run-of-the-mill life.
The Chaukhandi Stupa is flanked by rows of large trees where meditating is undoubtedly a supernatural experience.
While meditating in this calm environment under the sunlight filtered through the leaves of trees, it seems that the old times want to tell their history to by whispering it in your ears.