Mahamana Pandit Madan Mohan Malaviya was a great leader with many talents.
He was a freedom fighter, a social reformer, and a famous educationist.
He founded Banaras Hindu University (BHU) to provide quality education and to promote India’s rich culture and values.
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How Did Pandit Madan Mohan Malaviya Get the Surname “Malaviya”?
There are many misconceptions about the origin of the surname “Malaviya.” Therefore, it is important to clear this doubt before learning about the life of Pandit Madan Mohan Malaviya.
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 came to be known by the title “Malaviya,” which Madan Mohan Malaviya later adopted as his surname.
In general, people who originally belonged to the Malwa region (covering parts of present-day Madhya Pradesh and Rajasthan) came to be known as “Malviya,” meaning “from Malwa.” Over time, this title gradually became a hereditary family surname.
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. (A divine soul) 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 conchduring 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 the 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.
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.
At one point in Mahamana’s life, a situation arose where he had to choose between religion and the nation. What he did became an example. He set a gold standard on this matter, and it will always be followed by future generations.
To understand this whole matter, it is important to know some basic facts, such as: Who was Mahamana? What is meant by moksha? And why is Kashi called the city of moksha?
People who do not know much about Hinduism may not be aware of these things. So, before learning about the inspiring story from Mahamana’s life, it is important to know a few things about them.
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.
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.
Kashi: The City Where Death Leads to Liberation
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.
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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.
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.
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.
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.
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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: —
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.
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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.
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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.
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.
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:
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:
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.”
In this post, I would like to mention some of the major buildings, institutions, Temple built in and around Benares under the East India Company and which are still in existence and which are a major part of the daily life of the people of Banaras from the time of its construction till the present.
EAST INDIA COMPNY RULE AND BANARAS
In 1781, the East India Company took control of Banaras, declaring the rule of the Nawabs and Rajas unsuccessful. The Company appointed magistrates to govern the city.
In 1788, Jonathan Duncan, a young man, was appointed as the Resident and Superintendent of Benares. The East India Company also took control of the mint house from the Raja of Banaras. Starting in 1794, East India Company civil and criminal courts were established in the city.
BITTER MEMORIES OF BANARAS (VARANASI)
Benaras Slaughter
After learning from the “Benaras Rebellion,” Duncan decided not to interfere with the religious practices and rules of the Hindus. In 1781, the people of Banaras rose against Warren Hastings, who had insulted Raja Chet Singh. This uprising became known as the “Benaras Slaughter” among the British because a large number of British soldiers were killed during the rebellion.
By the end of the 18th century, the British decided to establish a Sanskrit college in Banaras. Kashi Nath, the first Acharya (principal) of the Sanskrit College, wrote a letter to the East India Company officials regarding the establishment and functioning of the college.
In 1791, Jonathan Duncan wrote a letter to the officers of the East India Company about establishing the Sanskrit College in Banaras. Although Duncan moved to Bombay in 1795, he remained connected with the Sanskrit College throughout his life.
The college started with eight teachers and about 200 students. Initially, the curriculum focused solely on the rituals, traditions, and religious beliefs of Hinduism, which is why most of the teachers and students at the college were Brahmins.
Expansion of Sanskrit College
In 1846, Dr. J.R. Valentine was appointed as the principal of Sanskrit College. In 1852, the college moved to a new building, and it was renamed Queen’s College.
QUEEN’S COLLEGE BENARES
The new building of Queen’s College was designed by Major Kittu. Built in Gothic style, the structure was made using Chunar sandstone.
In 1870, renowned scholar Bapu Dev Shastri taught Indian astrology to his students at Queen’s College.
SAMPURNANAND SANSKRIT UNIVERSITY
SAMPURNANAND SANSKRIT UNIVERSITY
With the efforts of the then Chief Minister of Uttar Pradesh, Dr. Sampurnanand, the college was upgraded to university status and renamed from “Queen’s College” to “Sanskrit Mahavidyalaya Varanasi.” In 1974, it was again renamed to its current title, Sampurnanand Sanskrit University.
Unlike before, the university now offers a broad curriculum that includes various subjects related to Hindu religion, culture, and civilization. The university also houses a museum and the Saraswati Bhavan Library.
Sampurnanand University Archaeological Museum: Most of the artifacts in the museum were discovered during excavations in Sarnath by Major Kittu.
Sarnath, located about ten kilometers from Varanasi, is a significant Buddhist site where Gautam Buddha gave his first sermon, known as the “Turning of the Dhamma Chakra.”
Saraswati Bhavan Library:
The library holds thousands of manuscripts and rare ancient texts, preserving invaluable knowledge of Indian history and culture.
Note: There is an intermediate college near Sampurnanand University also called Queen’s College. Do not confuse this with the university.
Tomb of Lord Cornwallis
The tomb of Lord Cornwallis is situated in Ghazipur city, which is approximately 84 km from Varanasi.
Lord Cornwallis, known for his significant role in the American Revolution as a Major General, later served as the Governor General of India.
He is often called the “father of civil services” in India due to his major administrative reforms. Cornwallis passed away on 5th October 1805 in Ghazipur, possibly due to smallpox. His tomb was built using British stones and is located in Gorabazar, Ghazipur.
Gorabazar was once a locality where the British bungalows and kothis were situated, which is why it came to be known as “Gorabazar” (meaning “Colony of white people”). This area played a significant role during British colonial rule and remains an important landmark today.
The unfinished monument to the Marquis Cornwallis at Ghazipur
The painting of the Cornwallis tomb under construction was created by Sita Ram, a painter employed by the East India Company.
This artwork, made in 1814-15, depicts the tomb of Lord Cornwallis while it was still in the process of being constructed in Ghazipur.
Sita Ram, who was traveling from Patna to Banaras at the time, captured the scene of the tomb under construction, giving us a rare visual glimpse into the historical site during that period.
His painting is significant not only for its artistic value but also for its documentation of colonial-era architecture and British memorials being built in India.
The painting shows the tomb’s unfinished structure and the labor involved in its construction, providing an insight into the colonial ambition to memorialize figures like Lord Cornwallis.
This work is important as it offers a snapshot of the early 19th-century British presence in India, as well as the artistic style of the time, blending colonial architecture with Indian artistic traditions.
Today, this painting is a crucial historical artifact, preserving a moment in the construction of a key colonial monument and shedding light on the cultural exchange and interactions between British colonial powers and local Indian artists like Sita Ram.
CHUNAR FORT CHUNAR GADH OR CHUNAR GUR
Artist: Hodges, William ( DATE:-1787)
The Chunar Fort is one of the oldest and most historically significant forts in India, with a rich past spanning several centuries.
Chunar Fort
Evidence shows that the fort was once under the control of Vikramaditya, the legendary king of Ujjain in 56 AD, showcasing its deep historical roots. Over time, the fort saw rule from various notable figures, including Prithvi Raj Chauhan.
In 1538, Sher Shah Suri, the founder of the Suri Empire, made this fort his residence, adding a pavilion to the fort during his rule. The fort later came under Mughal control and remained under their authority for a long period, marking its significance during their empire.
After the Battle of Buxar in 1764, the fort fell into the hands of the British.
This Kothi was built by the company(EAST INDIA COMPANY) in Chunar Fort
Warren Hastings, the first Governor-General of India, took refuge in the fort during the rebellion in Banaras, cementing its role in British history. Under British rule, the fort was modernized, and British-style bungalows were constructed within the fort’s walls, blending colonial architecture with the fort’s traditional design.
The fort’s historical importance is clear from its long-standing strategic, military, and political relevance under various rulers. The fort has witnessed the rise and fall of empires and continues to be a reminder of India’s rich and diverse history. This proves why Chunar Fort remains an important historical site, reflecting a blend of ancient, medieval, and colonial influences.
How the East India Company Shaped India’s Landscape Through Architecture
The history of the East India Company’s rule in India marks a pivotal chapter in the nation’s past, shaping both its political and social landscape.
The buildings constructed during this period serve as living symbols of the era’s colonial influence, showcasing architectural styles that blended British and Indian traditions.
These structures are not only important for their historical and architectural value, but also for the stories they tell of India’s struggle, resilience, and transformation during British rule. Many of these buildings, still standing today, continue to serve as witnesses to the significant events and changes that took place during that time, reminding us of India’s complex journey toward independence.
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 fromTaj-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 ahistory 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.
RAJGHAT AREA
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.
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 PurushottamRama, 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 Rajyaas the sovereignty of the people, based on moral authority and justice for all.
For Gandhi, Ram Rajyadid 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.
Born here of parents born here from parents the same, and their parents the same—-Walt Whitman.
SUBAH -E-BANARAS (MORNING IN VARANASI)
“Benares(Varanasi) is older than history, older than tradition, older even than legend and looks twice as old as all of them put together “ MARK TWAIN.
So much has been written about Varanasi that to write anything one has to repeat the facts. In simple words, on the basis of my experience, I can say that one should try to understand Varanasi like a simple poetry. A poetry that has been present in its natural form in every period of time.If you have the patience to read poetry (information on internet has exhausted patience) if you have the passion to peep into history, then Banaras is the best. You may say that Varanasi is like onion –like onion has many folds,in the same way if we consider Varanasi city as onion, then there are many layers of history, it can be experienced with a little patience. The beginning of human civilization, the struggle against imperialism, or the present day, everything can be seen in Varanasi.Just a little ability to smell history, or a little fondness to feel history, Banaras is an unforgettable experience.
Go to Benares or Kashi, that most ancient of cities, and give ear to her murmuring. Does she not tell you of her immemorial past-of how she has gone on while empires have decayed, of Buddha who came to her with his new gospel, of the millions who have gone to her through the ages to find peace and solace? Old and hoary, decrepit, dirty, smelly, and yet much alive and full of the strength of ages, is Benares. Full of charm and wonder is Kashi, for in her eyes you can see the past of India, and in the murmur of her waters you can hear the voices of ages long gone by.
HOLY DIP (SUBAH -E-BANARAS(VARANASI)
HOLY DIP
“I think Banaras(KASHI,VARANASI) is one of the most wonderful places I have ever seen. It it has struck me that a westerner feels in Banaras very much as an oriental must feel while he is planted down in the middle of London”. (MARK TWAIN)
Holy Dip:- All the ancient cities of India are situated on the banks of rivers. This is because of the ease of transportation. Varanasi is no exception to this. The city of Varanasi is situated on thebank of the holy Ganges.There is a very ancient tradition of bathing in the Ganges river in the city of Varanasi.This tradition of getting up early in the morning and bathing in the Ganges continues even today.The day of an ordinary citizen of Banaras(BANARSI) begins with bathing in the Ganges. Hindus from all over the world come to Varanasi to take a holy dip in the Ganges. After taking a holy dip in the Ganges, the Ganges water is offered to Lord Shiva in temples.It feels amazing to be a part of this thousands of years old tradition. Hindus also have a tradition of burning the dead body .After burning the dead body, the ashes are flown into the holy rivers.Hindus from all corners of the world come to Varanasi to immerse the ashes of their beloved in the Ganges. In Hinduism, kindness to living beings is of great importance. After a holy bath in the Ganges, giving food to birds, monkeys, cows, dogs, is a common practice.There are also many Akhadas (Gymnasium) on the banks of the Ganges. Many youths go to theseAkhadas to do exercise after taking a holy dip in the Ganges. You can understand what are the thoughts of the Indian people on any subject by simply visiting Varanasi, in other words it is a good place to feel the pulse of India. So much diversity and similarity is rarely seen anywhere else. Other than Varanasi, such a view can also be seen in Mahakumbh, but Mahakumbh holy bath is organized once in twelve years.For me, taking a holy dip in the Ganges has always been about feeling connected to my ancestors. I am only a link in the journey of life since eternity. The ashes of ancestors are contained in the Ganges. An inexhaustible link – from the past to the future, in the present I am part of this link.Sadhu, Sanyasi, Grihasta, old , young , woman, man, White, Brown South-Indian, Punjabi, Rajasthani, Bengali all at one place. What to say about the difference in language and clothing? A mini version of the country, and a wonderful experience.
There are about eighty-four ghats in Varanasi. Each has its own importance and history. The stairs of the ghat made of sandstone, every building is a completely different feeling. If one is not a native of Varanasi then it will be a very strange experience. Sandal paste on the forehead after the holy bath, Roli’s tika makes the bathing process complete. There is nothing to worry about the means of transportation in the morning. Means of transport are available in the morning from any corner of the city. Varanasi city wakes up in the morning. If you start the day with a cup of tea, or do yoga in the morning, then the experience is even better. There are many tea shops on the Ghat. Foreigners can also be seen doing yoga on the Ghats.
The marvelous beauty of the Ghats by boating
Boating
I love the area where the holy river Ganges flows in Varanasi. (SHIV Matsya Purana)
A panoramic view of the Ghats of Varanasi can be seen from a boat.The Ghats of Varanasi are like a painting on a huge canvas, in which time has filled innumerable colors. Boating is the only way to experience this huge painting and the colors of the times. By the way, for the best experience, one should travel from Assi Ghat to RajGhat. Boats are accessible at every Ghat. The boatmen have a general knowledge of the history of the Ghat, the most fun is to hear the stories related to the Ghats from these boatmen.In these stories, history, imagination, experiences passed down from generations, the art of telling stories that are now fading away can be seen. Google does not give information every time .If a particular jetty is preferred, these boatmen also stop the boat on the shore for a while at that Ghat on request. Many religious rituals of Hindus are also performed by boatmen, for this reason they also have good knowledge of religious customs. If someone knows how to row a boat, then by requesting them, he can row the boat himself. By the way, how hard or how easy it is to row a boat, everyone should row the boat at least five minutes to understand this. . Smaller boats are fine for one or two people, larger boats for a group. Boats are available for hire on time.If you want to listen to the sound of water with peace, and get acquainted with history, then a small boat is better. A bigger boat is better if you want to be a part of the enthusiasm of an energetic religious crowd.If you have time, try to be a part of both. Although rowing can be done at any time, but early morning is the best time.
GHAT
Going from one Ghat to another is like entering from one time block to another.
“The city illumines the truth and reveals reality. It does not bring new wonders into the scope of vision, but enables one to see what is already there. Where this eternal light intersects the earth, it is known as Kashi”(Varanasi).(Diana L. Eck)
Just like the aroma of a delicious dish, Its color increases the desire to taste that dish manifold, but can never give the taste of that dish. The only way to taste the food is to taste it. Same is the case with the Ghats of Varanasi, The beauty of the Ghats of Varanasi can be seen by boating, but to feel it from the heart, it is necessary to spend time at the Ghat. Each Ghat is like a page of history, and the history of India passes through Banaras itself. All Ghats in Varanasi have their own importance, and it is not possible to write all about them here. For a bit more information, I would like to mention something here based on my experience.
ASSI GHAT
ASSI GHAT :-Spiritual Paradise or Spiritual Disneyland ?
Assi Ghat:- According to mythological legends, the city got its name due to its settlement in the middle of rivers named Varuna and Assi.For this reason the city is known as Varanasi. At present Assi Ghat is very famous among foreigners. There are many exotic cuisine restaurants around the Ghat. All types of restaurants can be found here Italian, Spanish, French. Large numbers of foreigners visit Assi Ghat sometimes to feel the transformation of Assi Ghat into a Spiritual Disneyland .(I came to know this word from a French woman, she is very much influenced by Hindu religion and culture and has been living here for thirty years. She was angry with the present generation, both Indian and foreigners. She believes that the present generation is adopting yoga and spirituality as a fashion, as a fun, without being familiar with its basic meaning.By the way, every old generation generally has such complaints from the new generation.
GOSWAMI TULSI DAS TULSI GHAT
VARANASI CITY OF SHIVA AND RAM
Tulsi Ghat:– The culture of India cannot be imagined without Ram. Ramcharit Manas was composed by Tulsi Das on this Ghat. This was the composition of Tulsidas ji in the vernacular language of the Hindu religious text Ramayana. This was the time when the temples of Varanasi were being demolished by the Muslim imperialists, invaders. In order to instill confidence in the defeated Hindus again, Tulsidas started (RAMLEELA) based on the life of the most sacred character of the Hindus – Ram. Soon this RAMLEELA became popular . (Ramlila had an incomparable contribution in preserving the traditions and culture of Hinduism)Even today. It was Tulsi Das ji’s unique talent that after the destruction of Hindu temples, he converted every Hindu heart into a Hindu temple.There is no village or city in the whole India, especially in North India, where Ramlila is not staged during Dussehra. Tulsidas ji died here in 1623. The items used by Tulsi Das in his life are also stored here. For more information about this subject please visit :- https://nithinks.com/2019/10/07/islamic-imperialism-breaking-of-idols-hindu-struggle-past-present/
RAJA RAMCHANDRA KI JAI
The whole earth is the Sepulchre of famous men. They are Honoured not only by columns and inscriptions in their own land, but in foreign nations on memorials graven not on stone but in the hearts and minds of men .Thucydides, History of the Peloponnesian War, 404 BCE.
SHIVALA BHAVAN NOW KNOWN AS CHET SINGH OR CHAIT SINGH GHAT
Chet Singh Ghat
The history which could have been written on 15th august 1781 was then written years later on 15th august 1947.
SHIVALA BHAVAN NOW KNOWN AS CHET SINGH OR CHAIT SINGH GHAT On the banks of the Ganges, Shivala Bhavan, now known as Chet Singh Ghat, the Maharaja of Benares was arrested and detained here by order of Warren Hastings. The disobedience of Maharaj by the soldiers of Warren Hastings provoked the soldiers of Maharaj’s army and then the people also joined the soldiers of Maharaj. The “Benares Rebellion”could not leave a significant mark in its history due to lack of vision and inability to take decisions in the King of Banares. In order to shed light on this incident and its importance,I have made the basis of the letters of The British officers of that time, their statements, Buildings and ruins connected with this incident in and around Benares. Sampurna Nand He were a great educationist and was also the Chief Minister of Uttar Pradesh and the Governor of Rajasthan. (His great-grandfather Sadanand ji was the divan of King Chet Singh.)
“If Chet Singh had not run away at this time and would have attacked the garden of Madhodas, I would surely have been killed and thus rebellion would have spread all around”. Warren Hasting.
By the way, India’s first war of independence is considered to be 1857, and history does not give any place to it if it happens. But why the Varanasi Raja of Chet Singh Ghat and the East India Company struggle could not become a freedom struggle? This has definitely become a bitter lesson in history. This ghat is a witness to this even today that if the leadership becomes unconscious, then the public should take a decision with their own conscience. For more information about this subject please visit :- https://nithinks.com/2020/08/14/benares-rebellion-15august-1781/
RAJA HARISHCHANDRA STORY
Sita is typical of India— the idealized India. The question is not whether she ever lived, whether the story is history or not, we know that the ideal is there.
HARISHCHANDRA GHAT :- There are two ghats in Varanasi for the cremation of dead persons. Harishchandra and Manikarnika. Both the very ancient Ghats have their own importance. According to the Hindu scriptures,King Harishchandra was the ancestor of Lord Rama. This place was named Harishchandra after his name.There is hardly any other such story of truth, sacrifice and patience than this one mentioned below.
Harishchandra was the king of Ayodhya.Once Harishchandra saw a dream while he was sleeping that he has donated his kingdom to a sage Vishwamitra. Later the king forgot about this dream, after a few days Vishwamitra came to the king’s court and reminded the king about his dream. The king is always a symbol of justice. Harishchandra had a strong belief that the king should always set an exemplary example before the subjects, so he immediately left the kingdom, and gave the entire kingdom to the sage Vishwamitra. But Vishwamitra was not pleased even by this. And demanded Gurudakshina from the king. There was nothing left to give to the helpless king, he asked Vishwamitra for some time, and left his kingdom with his wife and son and went to Kashi. Here Harishchandra did not get work anywhere, as a result the king got the job of an assistant helping in the cremation of dead persons in a shamsan. The king’s wife started working as a maidservant with a moneylender. Once the king’s son Rohitasva was bitten by a snake, due to which he died. The queen took the body of her son and came to Shamasan Ghat for the last funeral. The husband of the queen( Harishchandra ) , who was working as an assistant in the funeral rites of the dead at the shamsan ghat, was deeply saddened to see the death of his son and the condition of the queen, but demanded the tax that was levied on burning the dead body. The queen said that I had nothing to pay in the form of tax, on which the king said that “He cannot allow the body to be burnt without tax, because it will violate the orders of their master”. The king told the queen that she should tear off a part of the sari she was wearing and pay it as tax. The poor queen had no other option, as a result, she tore the sari from the edge and wanted to pay the tax to the king. Suddenly sage Vishwamitra appeared. Sage Vishwamitra returned life to the king’s son Rohitashva. The sage told King Harishchandra that he wanted to see to what extent the king was successful in following the truth. While returning the king’s kingdom, he called him a Godlike king. This story inspired many people. Referring to a incident in his biography( The story of my experiments with truth) Mahatma Gandhi has told that in childhood, the story of King Harishchandra left an indelible impression on him, according to Mahatma Gandhi, he used to get emotional after remembering this story.
GANGA AARTI
Dashashwamedh:- is also one of the most famous Ghats of Varanasi. It is estimated that in the second century AD, the famous Bhavashiva kings defeated the Kushanas and after performing Ten Ashvamedha sacrifices, took a bath here, due to which it was named Dashashvamedha. For some years, a grand ceremony of Ganga Aarti is organized here, in recent times a huge crowd gathers to see this aarti. Aarti of Dashaswamedh in the evening at the Ghats is the main attraction of Varanasi. The electrification of the ghats at night gives a mesmerizing view, the beauty of the ghats, and the aartis are a sight to behold. It is my belief that there is a different fun in visiting the Ghat in the evening and at night, but the soul of Varanasi can be felt only in the morning.
THE LAST VOYAGE BENARES (VARANASI) LAST JOURNEY (1883) Edwin Lord American painter, known for his paintings on eastern countries. A dead man is being taken by boat to Manikarnika for the last rites. In my opinion this is the best painting of Manikarnika ghat that was ever made, amazing color coordination, no effect of time, as if it is not a painting but a live telecast of Manikarnika on television. Wonderful. Even today a hand driven fan made of palm leaves is found in every house of Varanasi. There has been no change in Manikarnika Ghat and the surrounding buildings even today. Even today in Varanasi similar clothes of sadhus, sacred saffron color of Hindus, boats are the hallmark of the Ghats of Banaras, even today these umbrellas (CANOPY) CHATRI(bamboo and palm leaf umbrella) are used in the same way. everything still exists today.
CANOPY, CHATRI(bamboo and palm leaf umbrella)
MANIKARNIKA :-Undoubtedly Manikarnika is the greatest Samasan . It is believed that once Shiva and Parvati came here to bath. After taking a bath, Mata Parvati came to know that while taking bath, her earrings(karnphool) have fallen here, since then the place was named Manikarnika. This place has been considered very sacred among the Hindus. Lakshmibai, (RANI OF JHANSI .INDIA’S WARRIOR QUEEN) born in Varanasi, was named Manikarnika after this place. (Her nick name was Manu for the same reason) . It is very difficult to predict when the practice of burning bodies on Manikarnika started. It is believed that the burning of dead bodies never stops here. Burning of dead bodies has continued here for thousands of years. In Hinduism, birth and death are considered to be a cycle of life, for this reason there is such a belief about Manikarnika that —- here, the stopping of dead cremation for any reason is a sign of destruction of creation. The death of the person born is certain, this is the absolute truth. Death as a celebration – the same philosophy is hidden in the Holi of Masan. Death is seen as a celebration in Manikarnika. For detailed information on this topic please visit :- https://nithinks.com/2021/03/26/rangbhari-ekadsi-masan-holiashes-of-dead-persons/
A woman selling vegetables in the street leading to the Ghat
PANCH -GANGA GHAT (BINDU MADHAV)
PANCH GANGA GHAT :-
Schools should introduce one more, very important, subject- The History of labor, the brilliant and tragic history of man’s struggle with the natural world, the history of his discoveries and inventions, his victories and triumphs over the forces of nature.” And a little later he wrote: “I believe very strongly in miracles made by the intelligence and imagination of man; I know no other miracles.” (MAXIM GORKY)
Panch-Ganga is among the five major and oldest Ghats of Varanasi.Hindus believe that Panch-Ganga Ghat is situated at the confluence of five holy rivers.
(YATHA, KIRNA, DHUTPAPA, SARASWATI, GANGA & YAMUNA)There was also a custom of drinking Ganges water here by the newly married couple after marriage. This is like a European practice of drinking hypocross, or musket. Its ancient name was Bindumadhav Ghat.This Ghat got its name from the ancient temple of Bindumadhav (Lord Vishnu). In the seventeenth century, this ancient temple was demolished by the Islamic ruler Aurangzeb, and a mosque was built from the rubble of that ancient temple. Since then the name of this place became Panch Ganga in place of Bindumadhav.With the tradition of bathing in the holy river on special occasions, and with such small habits, did our ancestors manage to save their religion! Could we save our religion only with the help of our culture! Who were those people who not only kept their traditions alive even after the destruction of their temples, idols of Gods but also defeated foreign invaders? For more information about this subject please visit :-https://nithinks.com/2021/01/18/makar-sankranti-is-an-ancient-hindu-festival-or-the-burden-of-old-tradition/
He purged by his sword the land of Hind 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. (Sadruddin Muhammad Hasan Nizami)
RAJ GHAT :-The crossroad of history (meeting center of different periods)
RAJ GHAT:- Almost all the great historians are of the opinion that ancient Varanasi city was near Rajghat. Near Rajghat, the Varuna River meets with the Ganges River, due to this river, the city got its name Varanasi.And in ancient times This river got its name due to the Varan (a species of trees) The riverVaranavatiis mentioned in the Atharva Veda.( period:-1000-900BCE) . Many historians, archaeologists have estimated from the material obtained from the excavation of Rajghat that the ancient Varanasi city existed in 11th or 12 century BC. At present there is also an important bridge built during the British era, at present it is known as Malviya bridge .During British rule it was called Dufferin Bridge. Built over the Ganges on the Grand Trunk Road from Dhaka to Peshawar.This route is the oldest and longest-distance route in South Asia. In ancient times it was known as Uttar Marg, Sadak -e -Azam Road in Mughal era, and Grand Trunk Road in British period.About one kilometer from the Rajghat bridge is the confluence of the Varuna and Ganga rivers. From Rajghat towards Varuna-Ganga Sangam one has to go through the educational institutions of Krishnamurti Foundation. This is a beautiful road. Magnificent buildings of educational institutions and covered with giant trees. The area of confluence comes as soon as the chain of educational institutions and giant trees ends. The entire area covered by trees in this area gives a magical feel. If you leave the slopes of the Sangam and go straight, you will have to cross a small culvert and meet another historical ancient route — Panchkoshi Marg. The confluence of holy rivers is always considered a sacred place in Hinduism. The oldest temples of Hindus are built at the confluence of such rivers. There is also an ancient temple here which is known as Adikeshav. It is difficult to say when this temple came into existence.
ADIKESHAV
The temple is mentioned in the copper plates of the Gahadavalas who ruled Varanasi from the eighth to the eleventh century. Similarly, at the holy confluence of Ganga-Gomti, there is an ancient temple of Markandeya Mahadev in Varanasi.The mention of this temple is also found in the holy book of Hindus Mahabharata. For more information about this subject please visit :-https://nithinks.com/2021/03/14/mahashivratrishiv-barat-and-varanasi/ When the Adi Keshav temple would have been built can only be predicted. All the major temples of Banaras were demolished in 1193-1194. Paganism is a crime in Islam. Muhammad Bakhtiyar Khangot the right to demolish and plunder the worship house of Hindus, Buddhists from the Gangetic plain, he accomplished this with complete cruelty.This temple was rebuilt in 1807 by Sindhia of Gwalior.Now there is a sense of reverence in this holy temple but nothing is left from the point of view of art. No tyrant can take away the feeling of faith. For more information about this subject please visit :-https://nithinks.com/2021/03/10/dawn-of-civilization-and-shiva-shiva-ganga-varanasi/ Assi Ghat presents a global image, of a changing India, or of the globalization of the world. Tulsi Das, Benimadhav, and Adi Keshav are witnesses to the struggle of Hindus against imperialism, Chet Singh Ghat is a living example of the importance of leadership, while Dashaswamedh, Harishchandra, and Manikarnika are living symbols of Hindu values for thousands of years.
SARANATHGautam Buddha gave his first sermon in Sarnath.
LIGHT OF ASIA
SARANATH :-Varanasi, is also calledKASHI(ONE OF THE OLD NAME). The word Kashi has its origin from the word Kash. Its means light. Here light does not mean just light. Light here means“Light of knowledge”. Nalanda, Taxila, and Varanasi were the major centers of education in ancient times. After attaining enlightenment, Gautam Buddha gave his first sermon here in Sarnath. In human history, this teaching is known as theDharma Chakra Pravartan.OR “TURNING OF THE WHEEL OF THE MORAL LAW” By the time of Gautam Buddha, Varanasi had lost its glory to a great extent. But till then Varanasi was so glorified, and Varanasi had the pride of being the capital of all-knowledgethat Gautam Buddha chose this city for the first sermon. Like King Harishchandra, Gautam Buddha was also a Kshatriya king. With his teachings,Gautam Buddha made Hinduism more acceptable, and versatile.Opposed the increasing rituals in Hinduism, and laid great emphasis on the concept of non-violence of Hinduism. Western historians have told Buddhism to be separate from Hinduism, there is no basis for this.In India, where Hindus have a God like reverence for Gautam Buddha, Japan, China, Sri Lanka, Korea and the countries of South East Asia accept the teachings of Gautam Buddha as a great master.Many teachings of Hinduism have been carried over to Buddhism.
“Victory breeds hatred, for the conquered is unhappy”. “You cannot travel the path until you have become the path itself.”
“As I am, so are these. As are these, so am I.’ Drawing the parallel to yourself, neither kill nor get others to kill”
THE ASHOKA LION CAPITAL OF SARANATH
The Ashoka emblem is the national emblem of India. It has been taken from the Ashoka Lot found in Sarnath. It has four lions standing facing all the four directions. The Dhamma Chakra was built on these four lions, which was found in many pieces in the excavation. These four lions are standing on a solid base. There are four animals on this circular base. Each of these four animals has its place as a symbol of Buddhism: the lion represents Sakyasimha, lion of the Sakya clan, with the voice of a lion; the elephant signifies Sakyamuni entering the womb of his mother Mayadevi in her dream, but also Sakyamuni as the tamer of wild elephants; the horse, besides being a symbol of temporal royalty, is the vehicle that carried Prince Siddhartha on his journey of renunciation; finally, the bull is the great inseminator, here symbolising the Buddha’s teaching, the Dharma. The horse and elephant together support the Wheel-turning Monarch In the center is the Dhammachakra. (ASHOK THE SEARCH FOR INDIA’S LOST EMPEROR.page 334.335)This twenty four spoked wheel is situated in the middle of the national flag of India. Presently this Ashoka’s lot is preserved in the museum of Sarnath. Probably this is India’s first onsite museum.
In this post I have explained Varanasi on the basis of my experience. Every person has a different point of view. I tried to introduce people to some facts of this ancient city, and important events of Indian history. Varanasi is a wonderful city — full of contradictions, with many opinions, ideologies. This diversity gives it the status of eternal city. At present there is hardly any country whose residents do not reside here. The history of Varanasi gives a glimpse of the history of the entire culture of India. My view is that History is not just a lifeless structure of dry events, in this we can see the reactions of the society and religious expressions also completely, and Varanasi is a wonderful work (kriti)of this subject.For more information about this subject please visit:- https://nithinks.com/2019/12/31/oldest-living-city-happy-new-year/
“Dancing mad with joy,
Come, O Mother, come!
For Terror is Thy name!
Death —is in Thy breath
And every shaking step
Destroys a world for e’er.”
“It all came true, every word of it, “he interrupted himself to say.
“Who dares misery love,
Dance in Destruction’s dance,
And hug the form of death—
SWAMI -VIVEKANANDA
Vivekanand was a very lion among man. We preceive his influence still working gigantically. We know not well how, we know not where, in something not yet formed, something leonine, grand intutive uphearing that has entered the soul of India and we say-Behold! Vivekanand still lives, in the souls of the mother and in the souls of the children.
A Journey Through Swami Vivekananda’s Life: The Quest for the 107th Photograph
Swami Vivekananda’s life and legacy continue to inspire millions around the world. In my journey to learn more about him, I set out to accomplish a seemingly small goal: finding the 107th photograph of Swami Vivekananda.
Though I have not succeeded yet, this pursuit has led me to an unexpected treasure trove of knowledge about Swamiji and his profound influence on the general public.
The Collection So Far: 106 Photographs
Over time, I have collected 106 photographs of Swami Vivekananda, each one a window into his life, personality, and mission.
Every image tells a story—of his strength, his spiritual vision, and his deep connection with humanity. The search for the elusive 107th photograph, however, has proven to be a challenge, but it is one I am determined to continue.
A Deeper Understanding of Swamiji
While the 107th photograph remains undiscovered, the journey itself has been transformative.
Along the way, I’ve encountered countless stories and lesser-known facts about Swamiji’s life. From his fearless speeches to his humble interactions with common people, every detail adds a new layer to my understanding of this extraordinary individual.
Varanasi: A City That Shaped Vivekananda
One aspect of Swamiji’s life that particularly stood out during my research was his connection to Varanasi (Banaras).
@This ancient city, with its spiritual energy and rich intellectual culture, left a lasting impression on him.
@Varanasi was the site of significant moments in his life:
@His encounters with scholars and monks.
@The unforgettable lesson to “face fear” during the monkey incident at Durgakund.
@His final days in the serene surroundings of Gopal Lal Villa in 1902.
Despite its importance, surprisingly little has been written about Swami Vivekananda’s deep ties to Varanasi. This city shaped his philosophy in profound ways, and it deserves more attention in discussions of his legacy.
A Commitment to Continue
Though the search for the 107th photograph has yet to bear fruit, I remain committed to uncovering more about Swamiji’s life. His teachings remind us that perseverance is essential, even in the face of challenges.
This journey has become about more than just a photograph; it’s about understanding and sharing the life of a man whose vision continues to guide humanity.
Swami Vivekananda 1891
The Mystery of Swami Vivekananda’s Photograph: Jaipur or Varanasi?
Swami Vivekananda’s life continues to captivate and inspire, and even a single photograph can spark curiosity and debate. Among the many photographs attributed to him, one image has been the subject of much discussion. Two distinct opinions surround this photograph:
@The Jaipur Connection: Many believe this photograph was taken during Swami Vivekananda’s stay in Jaipur.
@The Varanasi Perspective: Some family members of those with whom Swamiji stayed during his time in Varanasi are convinced that the photograph was taken there.
Unraveling the Mystery
This debate highlights not only the richness of Swamiji’s legacy but also the gaps in our collective understanding of his life. Both perspectives have merit, and the truth may lie in untold stories yet to be uncovered.
The Jaipur narrative aligns with Swami Vivekananda’s extensive travels across India, where he was warmly welcomed by kings and commoners alike. Jaipur, known for its vibrant culture, was one such destination where his presence left an indelible mark.
The Varanasi connection draws from the testimony of families with a direct link to Swamiji’s stays in the holy city. Varanasi, a place of deep spiritual significance for Swamiji, holds an enduring place in his journey.
A Window Into Swamiji’s Life
Whether the photograph is from Jaipur or Varanasi, it remains a valuable piece of history—a window into the life of a man who dedicated himself to the upliftment of humanity.
What makes this debate even more fascinating is the way it throws light on the enduring impact of Swamiji’s visits to various cities and the personal connections he formed along the way.
