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.
JAICHAND’S KINGDOM
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.
