A HAPPY TEA ADDICT COUNTRY

Hindu sages and saints have contributed a lot in the independence of India. Many social reforms were also initiated by sages and saints. Tea revolution in the eighteenth, nineteenth centuries (under which the style of drinking tea in India changed forever.
Tea was recognized as the beverage of the common Indian from the beverage of the Europeans)

“I believe tea has helped us, as a nation. At least, our tea drinkers outnumber those who consume alcohol, One may even go so far as to claim that the spread of alcoholism has been arrested in this country because of tea.” SANKAR THE MONK AS MAN

How hard it is to believe that we Indians were unaware of tea (chai) a few centuries ago. Now hardly any Indian starts the day without tea. (The people of South India are lucky in this case that they have the option of choice, they can choose between tea or coffee according to their convenience) It is a matter of happiness that today in the use and production of both tea and coffee, India is one of the major countries of the world. According to a national survey, fifteen cups of tea are consumed in India compared to one cup of coffee.

Gradually tea became a part of our daily life. It is also like that we Indians were unaware of potato, and tobacco,(Potato &Tobacco was introduced by Portuguese ) today without them the daily life of many Indians cannot be imagined.

Herbal tea has a centuries-old history in India. Even today there is a lot of custom in India to drink it, but today this drink is also called Kaadha. Consumption of decoction has its benefits. Herbals like black pepper, mint leaves, basil leaves, liquor ice, cloves, ginger etc are used in the decoction. India has historically been a stronghold of natural medicines and spices, so it is common for such beverages to become popular. Similarly, lemon tea is also very popular in India. In recent years, the increasing awareness of people towards natural beverages has made Kaadha very popular. It has been used as a medicine in colds. In recent times, its popularity has increased a lot in the outbreak of Corona. There will be hardly any home or hospital in India where this herbal drink is not being used.

CHAI

The extraordinary story of ordinary tea The story of tea was written in India during the Bengal rule of the East India Company. And within a few years it turned into a mass movement.
The East India Company was a commercial company, whose main reason for its arrival in India was the trade of spices. After the Battle of Plassey in Bengal, the East India Company’s feet were firmly established in Bengal. During this time, efforts were made by the people of East India Company to grow tea in India. It is believed that tea plants were first planted in 1787 by a British, Mr. Kydd, in a garden called Shivpur in Howrah. This was a failed attempt. Later at one place Mr. Kydd admitted that the climate of Howrah was not suitable for the growth of tea leaves. By the year 1820, some prominent Bengali families (Prince Dwarkanath Tagore) were also engaged in the tea leaf business in Assam in an effort to grow tea leaves in Bengal and its surrounding areas.

In 1864, India’s tea leaves were sold for £3 million by the Assam Company at an auction in Mincing Lane, London, England. This was just a beginning.

This was the effort of the East India Company and the famous Indian businessman of that time to capture a part of the tea market in England. Gradually these efforts paid off, by 1870 the share of China’s tea market in England was 90%, after thirty years it was 10%, this was possible due to the development of tea gardens in India and Sri Lanka. Till then the practice of drinking tea had not started among Indians, it is believed that the trend of tea was slowly starting in the city of Kolkata, India. Kolkata was then a rapidly growing British city in India. The political and economic capital of India. Kolkata was also called the White City in those days because the population of white people in the main area of ​​Kolkata was more than the native people, and Kolkata had more white people than any city in Asia. The British people had a habit of drinking tea according to their English tradition, gradually this habit was being adopted by the elite Indians also. In those days, association with British families and eating with them was common in the famous and prosperous houses of Kolkata, as a result many customs and traditions were adopted conveniently by the noble Indians, among them the habit of drinking tea. was involved.

Tea and Nationalism

In those days a new industry was also spreading rapidly in Bengal. That was the printing industry. For the first time in India, the trend of books, newspapers was increasing, many British and Indian businessmen of Kolkata were also seeing the possibility in this new business. Due to the spread of education, the number of educated people in India was also increasing. The old gurukul system of education (which was largely based on Hindu traditions) and Muslim education which was based on madrasas was now getting out of date. Western education and employment based on western education were increasing, a new intellectual class was emerging among Hindus. (Muslims were keeping distance from this education system) This new intelligentsia was to some extent British in language, lifestyle and food, but inspired by Hindu culture, religion, and the spirit of patriotism. Many of these intellectuals did not accept to work under the British government and started working independently in journalism, Hinduism and social reformer. There was also a lot of drinking tea among such people, due to which soon the tag of white people’s beverage was removed from tea.

Tea Break চা বিরতি

Bengalis have tea in their and blood and nobody can do anything about it. Bengalis will never forget that coffee smells like burnt shal leaf, while Darjeeling tea tastes like champagne. Sankar- The Monk as MAN

Rabindra Nath Tagore, a prolific nationalist of the time, and world-renowned Writer, Poet, Philosopher ( first Indian who received the Nobel prize of Literature )
Dwarka Nath Tagore was his grandfather, who started the tea business in India with the British people. He was counted among the tea lovers of that time. He has shared his love of tea with people many times.

Swami Vivekananda A young sannyasi(MONK) whose popularity was at its peak in those days, a voice that was a ray of hope among the nationalists, was a tea lover. This young monk left an impact on the world’s finest minds of his time.
The uncivilized image of Hindus and India in the West and America, which was based on some prejudices, was broken by this great sannyasi, not only kept the true picture of India in front of the world, but also introduced the world to yoga and meditation for the first time. The great scientist Nikola Tesla, writer Aldous Huxley, Tolstoy, Ja de Salinger Rockefeller, Mahatma Gandhi, Subhas Chandra Bose, Arvind Ghosh, Nivedita, Jamshedji Tata, Vimal Mitra Shachindranath were influenced by his ideas. Vivekananda’s habits were always the subject of discussion in those days, especially among the youth and the intelligentsia in Kolkata. Swami Vivekananda, along with other poets, writers, and intellectuals associated with the Rama Krishna Mission, have mentioned the popularity of tea at many places due to Vivekananda’s influence. Swami Sardananda once jokingly told Swami Vivekananda’s younger brother Mahendranath that the habit of drinking tea to the people associated with the Math is due to your brother Vivekananda. For more information related to this topic please visit:- https://nithinks.com/2021/01/11/is-vivekananda-still-relevant-today-national-youth-day/

BELUR -MATH HOWRAH (KOLKATA )

Tilak the Chaiwala of Belur :-

Once Tilak, (LOKMANYA BALGANGADHAR TILAK)the great nationalist of that time, came to Kolkata. Tilak came to Belur Math to meet and discuss with Swami Vivekananda. On the request of Swami Vivekananda, Lokmanya Tilak made tea for all the people present in the Math. Undoubtedly, this tea party is ranked among the most historic tea parties in India.
This incident is mentioned by Shankar in his famous book the monk as man
Giving the details of this incident, Sankar has told that’ Tilak had brought nutmeg, mace ,cardamom ,cloves, and saffron with him. He boiled these things together, added the tea leaves, milk and sugar ,and made tea.’ This incident shows that Our current Prime Minister Narendra Modi whose father had a small tea shop, and whose childhood is spent selling tea, he is not the only chaiwala in Indian politics.

BODHI- DHARMA

There is a belief in china that in the fifth-sixth century, a monk from India, Bodhidharma, reached China for the propagation of Buddhism. He is credited to propagate Buddhism in china. It is believed that Bodhidharma spent nine years meditating in a cave, due to constant waking and not sleeping, Bodhidharma was feeling sleepy, due to which Bodhidharma cut off his eyelid in anger and threw it away. A few days later a tree grew at the same place. The leaves of that tree had a special quality – drinking a drink made from the leaves of that tree did not cause sleep and felt energized. This was the first tea plant.

Tea Capital of India :- Undoubtedly Kolkata is the tea capital of India. From the planting of tea leaves to the cultivation, export, acceptance of tea in the society, everything is built in the history of Kolkata itself. Although tea shops will be found in every city, nook, street square of India, but the variety of tea found in Kolkata is rare. The way of serving tea is also varied. From plastic glasses, glasses, fancy cups, to clay pots.
Many shops in Kolkata still make tea in the old style kiln, but the tea found at these shops is usually strong tea. (This is the Indian version of Britain’s sailors tea) The taste of tea in a cup made of clay changes completely, the smell of earthy aroma in strong tea – wonderful.
In Kolkata, the use of milk in tea is also less, in Kolkata tea leaves are more important, after taking a few sips of tea, it is understood that the whole game here is of tea leaves.


Cultural Capital of India & Some very unique tea shops:- Varanasi is not only the cultural capital of India, it is also called Mini Kolkata or Mini Bengal. The reason for this is a large number of Bengalis here. Most Bengalis live in one city outside the state of Bengal, then it is Varanasi. The trend of tea in Varanasi has come from Kolkata itself. Here too many old tea shops serve tea in earthen cups. (KULLHADA) But there is a fundamental difference in the tea found here – milk is used more in the tea here. Apart from this, basil leaves, ginger, bay leaves are commonly used in tea here. In their taste and aroma, it reduces the taste of tea leaves . There is one more thing that is worthy of praise at the tea stalls in Varanasi – the special attention to cleanliness. A small tea shop on the side of the road also washes the utensils used for making tea with hot water several times a day. In Varanasi, tea is a beverage to be consumed at any time, and at any place.

“I think Banaras (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)

MAHASAMASHAN AND TEA SHOPS

If one is not familiar with the traditions and philosophy of Hindu religion, then the tea shops and tea drinking places in Varanasi can surprise him.
The most unique seems to be the hundreds of tea shops on Samashan. In Hinduism, the last rites of a dead person are performed on the banks of rivers or water bodies, in Varanasi also on the banks of the holy Ganges there are two very ancient ghats Manikarnika and Harishchandra, both these ghats are used for cremation. There are many tea shops on both the ghats. On Manikarnika, there are more tea shops than shops of materials used in cremation. The funeral rites never stop on Manikarnika, day and night. Similarly, tea is available at any time at the tea shops here. The well-wishers of the deceased who come to attend the last rites can also be seen drinking tea at the time of the last rites of the deceased. To know the thousands of years old tradition of Varanasi’s Samashan, Aghori please visit:- https://nithinks.com/2021/03/26/rangbhari-ekadsi-masan-holiashes-of-dead-persons/ This is a normal reaction. The use of tea was once banned in Hindu monasteries considering it to be a stimulating beverage, today drinking tea is a common practice among Hindus in any religious activity. Many Hindus do not consume grains during the fast, they only survive on fruits, but tea is also drunk during this time. To know the story and tradition related to fasting in Hindu festivals please visit:- https://nithinks.com/2021/03/14/mahashivratrishiv-barat-and-varanasi/ I would like to end this post with these words of Swami Vivekananda.

READ THE VEDAS AND UPNISSHADS, AND DRINK TEA –NO HARM IN IT!


RANGBHARI EKADSI MASAN HOLI(Ashes Of Dead Persons)

The world considers You inauspicious, O Destroyer of Lust who plays in the smashan smeared with the ash from funeral pyres, wearing a necklace of human skulls, with ghouls for comrades. But for those who remember You with devotion, O Bestower of Boons, You are supremely auspicious.
(Shiva Mahimna Stotra, 24)

“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)

GANGA AARTI
MARK TWAIN

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)

Perhaps due to Varanasi’s unique festivals, beliefs and customs, Mark Twain said that ——–

It seems to me that the greatest importance of religious festivals is that during the period of Islamic imperialism and British rule, we remained connected to our roots through them. FOR MORE INFORMATION ABOUT THIS SUBJECT PLEASE VISIT :- https://nithinks.com/2021/03/10/dawn-of-civilization-and-shiva-shiva-ganga-varanasi/ Varanasi is the holiest city of the Hindus. Due to this, religious events can be seen here throughout the year, but Shiva is the city god here, hence the human form of Shiva, and the celebration of events related to his life is the identity of Banaras. Similarly, Rangbhari Ekadashi and Holi of Masan, which take place a few days before Holi, are festivals dedicated to Lord Shiva in Banaras.

wish for peace and prosperity of the whole world

The imagination of Shiva’s human form in Varanasi is also ancient. FOR MORE INFORMATION ABOUT THIS SUBJECT PLEASE VISIT :- https://nithinks.com/2021/03/14/mahashivratrishiv-barat-and-varanasi/ There is a belief that the festival of Holi starts, obedience is sought from the oldest person of the city (Shiva, of course).
It is believed that Shiva brought Parvati to his city Varanasi for the first time on this day after marriage. On the request of the towns people, Shiva went out to bless the towns people along with Mata Parvati.


In any festival of Hindus, there is definitely a love for nature, a sense of compassion for creatures, it is also associated with this festival.

Rang -Bhari Ekadasi is also known as Amal Ekadasi. It is believed that God resides in the tree. Lord Vishnu is worshiped on this day. Many people also worship Lord Vishnu sitting under an amla tree. Amla has great importance in the Indian system of medicine, Ayurveda. Consuming amla in any way is considered very beneficial for health.

Any person ( related to any religion, culture, civilization) can become a part of this festival. I believe that it should be a part of this unique festival at least once in life. Such religious festivals are not only symbol of our culture, civilization,
but also a history of non-violence and such a deep association of Hinduism with nature. Twenty-three hundred years ago, the Buddha’s message of non-violence, Ashoka’s first message of human rights was not a miracle, it had a specific thought for hundreds of years behind it. We can also get a glimpse of our tradition and history in Gandhi’s non-violence and Ramrajya.
Varanasi is not only one of the oldest cities in the world, but it is a tableau in the history of India. Surprisingly, this city is completely a modern city, but completely immersed in history, there is no time in the history of India that does not pass through Varanasi. Forgetting yourself for a while in any street of Varanasi is like a journey through a period of history.

Long and narrow is the ancient Path, – I have touched it, I have found it, – the Path by which the wise, knowers of the – Eternal, attaining to salvation, depart hence to the high world of Paradise.

Brihadaranyaka Upanishad.”

Rangbhari Ekadashi Festival

I found that I had to choose one of two things.

  1. Let me wait for the procession at a distance so that I can click clear and good photos.
  2. Let me also be a part of the procession, and feel this festival wholeheartedly, I chose this , and joined the procession without hesitation.
    There was a lot of crowd, people were running with colors and Gulal . The street was very narrow, there were old houses on either side of the streets. Children and women were standing on the roof of the houses, they were showering rose petals, colors, gulal on the procession. The view was fascinating, many small temples were also found on the way to Vishwanath temple. The procession speed was decreasing at the arrival of these temples, the procession was moving again after some religious rituals. Excitement was at its peak. By the time I reached my destination Vishwanath temple, I was drenched in color. The path of a few hundred meters was about an hour long.

I thank “Feel Banaras” for this awesome clip. Don’t forget to check out their channel https://www.youtube.com/channel/UCaM7H-ghBUkMwEktsSw9H6Q

RANG-BHARI EKADSI TO MASAN’S HOLI

MAHASAMSAN, KAAL, AGHROI
RIGHT HAND TO LEFT HAND

~SHIVA~

The world considers You inauspicious, O Destroyer of Lust who plays in the smashan smeared with the ash from funeral pyres, wearing a necklace of human skulls, with ghouls for comrades. But for those who remember You with devotion, O Bestower of Boons, You are supremely auspicious.

(Shiva Mahimna Stotra, 24)

Humans are not the only devotees of Shiva, the devotees of Shiva include Ghosts, Ghoul, Demons all. (BHOOT-PRET, PISACH,RAAKHCHAS ,GANDHARV,KINNER) It is believed that in the Rangbhari – Ekadashi, these Shiva devotees kept themselves away from the festival so that the townspeople would not be afraid to see them.
On the next day of Rangabhari Ekadashi, Shiva himself came to Shamsan to celebrate with these unique devotees, that is why the Holi of Shamsan is celebrated.

To understand the Holi of Masan it is necessary to understand a few things more.

AGHORA OR AGHORI

Aghora :- Aghora means DEEPER THEN DEEP Aghora is the most unique and mysterious branch of Hinduism. Followers of this faith (AGHORI) worship the destructive form of Shiva-MAHAKAAL. The meaning of death has a completely different meaning to Aghori. Aghori believes that death is to be personified and deified. Aghoris crave not for physical death but for destruction of all their limitation .KILLING themselves by internal or external processes.

DEATH &THE SAMASHAN

LAST JOURNEY (1883)
Edwin Lord American painter, known for his paintings on eastern countries. I do not even have the basic knowledge of painting, but the truth of this painting, the selection of colors is unfounded.
It is a document of the time reflecting the history of Manikarnika. A dead man is being taken by boat to Manikarnika for the last rites.

” WHEN YOU COME INTO THE WORLD YOU ARE CRYING, AND THE WORLD IS LAUGHING.YOU MUST LIVE YOUR LIFE IN SUCH A WAY THAT WHEN YOU GO THE WHOLE WORLD WILL CRY,AND YOU WILL LAUGH.”

MAHASAMASHAN :- MANIKARNIKA

According to the belief of Hinduism, the body of a dead person is burnt. The place where the dead bodies burn is called samasan, or masan. 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)

Undoubtedly Manikarnika is the greatest Samasan . is the symbol of burning of pyres for thousands of years.

According to Hinduism, death in Varanasi leads to salvation. For this reason, Hindu dead bodies are brought to Varanasi from far away for cremation. Two ghats in Varanasi, Manikarnika and Harishchandra, are built for the cremation of the dead. 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.

MAHAKAALTHE GOD OF TIME

Different names of Shiva are not just synonyms, they reflect different qualities of Shiva. Shiva is the public welfare form of God. Shankar is a symbol of the Lord’s demonic and destructive powers.

Mahakal represents the infinite powers of Shiva. In the Mahakal form, Shiva controls the time without any feeling to run the entire creation smoothly.
Mercy cannot be expected from Shiva’s Mahakal form, not even a change of rules. Mahakal itself is the time, completely disinterested, heartless. The only unbounded power of the entire universe. MASAN,SAMSAN OR BHASMA (ashes of dead persons )It is not only Holi but a symbol of the events of creation. My knowledge in this subject is very limited. For more information on this subject read Sadhguru’s Death an inside story or Robert E. Svoboda’s Aghora At The Left Hand of God . I have written this blog based on these books and my years of Varanasi.

Thanks to ” NOMADIC RAVI SINGH” for this awesome clip.Don’t forget to check out their YouTube channel Link is given.👉 https://www.youtube.com/channel/UCUPhgrqU2Ok0V5yLoG1bAWw

Mahashivratri: A Festival of Devotion and Kindness

Mahashivratri is a very special festival for Hindus. According to mythology, this is the wedding day of Lord Shiva and Goddess Parvati.

On this holy day, people take a bath early in the morning, and many also bathe in sacred rivers. They offer water on the Shivalinga and pray for peace and happiness.

People also keep a fast on this day. Temples take out beautiful Shiva processions, where everyone sings and celebrates with devotion.

____________________________

Shivratri Katha: The Story of the Kind Hunter Chitrabhan

Long ago, there lived a hunter named Chitrabhan. He lived in a small village near a thick forest. Chitrabhan earned his living by hunting animals and selling their meat. He was not a rich man. In fact, he often struggled to earn enough for his family.

Chitrabhan’s Problem

One day, Chitrabhan needed some money urgently. He went to a businessman in his village and borrowed a loan. The businessman told him to return the money soon. Chitrabhan agreed, but days passed and he could not earn enough to pay him back.

When the time came to repay the loan, Chitrabhan had no money. The businessman became angry and put him in prison. Chitrabhan stayed in jail for some time. At last, the businessman released him on one condition:
Chitrabhan must return the loan as soon as possible.

Chitrabhan knew he had to do something. He decided to go deep into the forest and hunt animals to earn money quickly.

A Special Night

This day was no ordinary day. According to the Shiva Purana, it was Mahashivratri, the great night of Lord Shiva. But Chitrabhan did not know this. He had no food or water with him the whole day because he was too worried about earning money. By evening, he was hungry and tired.

He climbed a tree near a pond, thinking that animals would come there to drink water. He waited with his bow and arrow, but he was so tired that he dozed off while sitting on the tree. Without knowing it, he had spent the day fasting.

The First Deer

After some time, a pregnant deer came to the pond. When Chitrabhan heard the sound, he woke up and quickly picked up his bow and arrow. He aimed at the deer.

But suddenly, the deer spoke in a soft and gentle voice. She said,
“Kind hunter, please do not kill me today. I am about to give birth. Let me go this time. I promise I will return soon.”

Chitrabhan felt kindness in his heart. He thought, “If I kill her, the baby will die too.”
So he lowered his bow and let the deer go.

The Second Deer

A little while later, another deer came to drink water. Chitrabhan again aimed his arrow. But this deer also spoke to him and said,
“I am looking for my husband. Please do not kill me until I find him. I promise to return.”

Chitrabhan felt pity for her too. He allowed her to leave.

The Third Deer

After some time, a third deer came to the pond. She was not alone. With her were two small baby deer. When Chitrabhan got ready to shoot, the mother deer said,
“I have to take my children to their father. Please let me go today. I will return once I leave them safely.”

Chitrabhan again felt compassionate. He let the mother and her little ones go free.

The Fourth Deer

At last, the forest became quiet again. Suddenly, a fourth deer appeared. This deer looked strong and brave. He spoke to Chitrabhan and said,
“I am the husband of the three deer who came before me. They told me how you spared their lives. I cannot let you go empty-handed. If you must kill someone, take me.”

Chitrabhan was shocked. He wondered how the deer kept their promises. He looked at the deer and said,
“You are willing to give your life for your family. How can I kill you now?”

For the final time that night, Chitrabhan lowered his bow and let the deer walk away safely. His heart felt lighter than ever before.

A Miracle Happens

By dawn, the night had passed. Chitrabhan had spent the entire night awake, hungry, and thirsty. He realized he had shown mercy to four deer. He had not harmed any of them.

At that moment, something extraordinary happened. A bright light appeared before him. It was believed to be the divine presence of Lord Shiva.

A gentle voice spoke,
“Chitrabhan, your heart is full of compassion. Even without knowing it, you fasted on Mahashivratri. You stayed awake the whole night and did not harm any creature. Your kindness has pleased me.”

Lord Shiva blessed Chitrabhan and forgave all his problems. It is said that after this moment, Chitrabhan’s life changed forever. He became kind-hearted, peaceful, and happy.

Moral of the Story

The story of Chitrabhan teaches us a very beautiful lesson: Kindness is the greatest form of worship.
Even though Chitrabhan did not know it was Mahashivratri, his good actions brought him the blessings of Lord Shiva.

The story also teaches us:

• Compassion is more powerful than anger.
• Non-violence makes the world a better place.
• Good actions bring good results.
• God blesses those who choose kindness, even in difficult times.

From this story, we understand how deeply the principle of nonviolence has been rooted in Hindu thought since ancient times.

Long before the world spoke of peace as an ideal, Hindu philosophy treated ahimsa as a way of life, guiding actions, thoughts, and relationships. Saints, sages, and scriptures emphasized compassion toward every living being, teaching that true strength lies not in harming but in restraining harm.

This enduring value shaped society, inspired great leaders, and influenced spiritual traditions across the world, reminding us that kindness has always been the heartbeat of Hindu civilization.

___________

Bharat Mata Temple, Varanasi – A Rare Tribute to Mother India

For what is a nation? What is our mother country? it is not a piece of earth, Nor a figure of speech, nor a fiction of the mind .it is a mighty Shakti, composed of the shaktis of all the millions of units that make up the nation, just as Bhawani Mahisha Mardini sprang into being from the Shakti of all the millions of gods assembled in one mass of force and welded into Unity. Sri Aurobindo

Bharat Mata Temple: A Patriotic Landmark Near Varanasi’s Cant Railway Station

The Bharat Mata Temple in Varanasi is about one kilometer from the Cant Railway Station, near Mahatma Gandhi Kashi Vidyapeeth University.

A beautiful campus surrounds the temple, and its walls are adorned with paintings that depict important events from India’s freedom struggle.

A Unique Temple in Varanasi – Dedicated to the Nation

Amid Varanasi’s sacred temples, one stands apart—a shrine to Bharat Mata, our motherland.

Bharat Mata Mandir—a temple that celebrates the spirit of India and honors her as Mother India.

It reminds us of the ancient Indian belief:


“Janani Janmabhoomishcha Swargadapi Gariyasi”
(Mother and motherland are greater than heaven.)

This temple echoes the powerful voices and dreams of those who loved India deeply:

  • The soulful sound of “Vande Mataram,” written by Bankim Chandra Chattopadhyay
  • The vision and thoughts of Mahatma Gandhi
  • The revolutionary spirit of Arvind Ghosh and Sachindra Nath Sanyal
  • And most importantly, the faith, inspiration, and strength of the children of Bharat Mata

The Bharat Mata Mandir is more than a building—it is a symbol of unity, patriotism, and our eternal connection with the motherland.

Here, India is not just seen as a country, but as a sacred mother who nurtures, protects, and guides her people forward.

A Freedom Fighter’s Dream: The Design and Legacy of Bharat Mata Temple

The Bharat Mata Temple in Varanasi stands as a unique symbol of patriotism and national unity. It was the vision of freedom fighter Babu Shiv Prasad Gupta, who designed the temple not as a place of religious worship, but as a tribute to the spirit of India itself.

The temple was inaugurated by Mahatma Gandhi in 1936, making it one of the rare temples in the country.

At the heart of the temple lies its most iconic feature: a relief map of undivided India (Akhand Bharat), carved out of marble.

This detailed map, housed in the central atrium, serves as a votive object and a powerful reminder of India’s geographical and cultural unity before Partition.

No Idol? Myth Busted! How Bharat Mata’s Geographic Form Embodies Divine Worship

Some people mistakenly believe that the Bharat Mata Temple has no idol or representation of any Hindu deity, which is both unfounded and misleading.

In truth, the temple houses a powerful and symbolic representation of Mother India in her geographical form—a detailed relief map of undivided India carved in marble.

Just as Lord Shiva is worshipped in the form of a Shivalinga in many ancient Hindu temples, Bharat Mata is revered here in the form of her sacred land.

This unique depiction reflects the deep spiritual connection Indians have with their country, viewing it not just as a piece of land, but as a divine mother figure.

The Vision Behind Bharat Mata Mandir – In the Words of the Founder

Om
Vande Mataram

The inspiration for creating a relief map of Bharat Mata came to me quite unexpectedly.

In the winter of Samvat 1970 (1913 AD), while returning from the Karachi Congress, I had the chance to visit Mumbai, and from there, I traveled to Pune. During my visit, I went to see the widows’ home run by Shriman Ghondo Keshav Karne.

There, I came across a relief map of India drawn on the ground using clay. The mountains and rivers were sculpted in raised and lowered sections, and the map appeared so lifelike and beautiful that the thought came to me:
“A similar map should be created in Kashi.”

At first, this was just a fleeting idea. But soon after, I had the opportunity to travel to London, where I visited the British Museum and saw many such topographical maps of various countries.

The memory of the clay map I had seen in Pune became stronger, and the desire to create a durable, artistic map of India continued to grow within me.

After discussions with respected elders and friends, it was decided that the map should be carved from marble.

This would not only ensure longevity and beauty but would also make it a worthy representation of Bharat Mata, our revered motherland.

The search for the right artist and sculptor began. After much effort, Shri Durga Prasad ji of Kashi accepted the responsibility and, with great dedication and talent, brought the vision to life.

The work began in Vikram Samvat 1975 (1918 AD) and, after 5–6 years of painstaking effort, the map was finally completed.

Yet, due to several unexpected delays and challenges, it took time for the map to be unveiled to the public.

Eventually, the foundation stone of the Bharat Mata Temple—the home of this marble relief map—was laid by Shri Bhagwandas ji on Chaitra Shukla Pratipada, Sunday, Samvat 1984.

After the completion of 24 Lakshya Gayatri Purashcharana, the first darshan ceremony was held on Mahanavami (Ashwin Shukla, Samvat 1983), during which Mahatma Mohandas Karamchand Gandhi recited the four Vedas and offered Purnahuti with his own hands.

The temple was finally opened to the general public on the auspicious day of Vijaya Dashami, Samvat 1983.

Architecture and Design: Where History Meets Craftsmanship

The Bharat Mata Temple is built in a square-shaped layout amidst a peaceful garden, offering a tranquil and inspiring atmosphere.

The structure uses Chunar sandstone, a material renowned for its strength and historical significance, often found in North India’s ancient monuments.

Following Varanasi’s traditional architectural style, the temple is built on a high stone platform, a design element that echoes the construction of ancient Hindu temples and Buddhist stupas in the region.

Visitors ascend via stone staircases to reach the platform, where they are welcomed by the temple’s impressive facade.

Bharat Mata Mandir (Mother India Temple) Where Spirituality Meets Patriotism

The main front features three doors and two windows, while the other sides include five large windows each, allowing natural light and air to fill the space.

While the structure has three doors at the entrance, typically only the central one is open to the public.

Above the entrance, a finely carved stone frame with intricate Hindu motifs reflects the exceptional artistry of ancient Indian craftsmen.

Where is the Bharat Mata Mandir Located?

The Bharat Mata Temple in Varanasi is located about a kilometer from the Cantt Railway Station, near Mahatma Gandhi Kashi Vidyapeeth University.

The temple is surrounded by a beautiful campus, with its walls adorned with paintings depicting significant events from India’s freedom struggle.

A Freedom Fighter’s Dream: The Design and Legacy of Bharat Mata Temple

The building was designed by freedom fighter Babu Shiv Prasad Gupta and was inaugurated by Mahatma Gandhi in 1936. The central atrium houses a map of undivided India (Akhand Bharat) carved in marble as a votive object.

Some people believe that there is no idol of any Hindu deity installed in this temple, which is completely baseless and ridiculous.

In this temple, Mother India is depicted in geographical form.

Just as Lord Shiva is represented in the form of a Shivalinga in many ancient Hindu temples, Mother India is depicted in a geographical form in the Bharat Mata Mandir.

The main building of Bharat Mata Mandir

Bharat Mata Mandir is a square-shaped building located within a garden. The temple’s outer walls are predominantly constructed using Chunar sandstone, which adds to its aesthetic and historical significance.

The temple is situated on a High stone platform, a design tradition that has been prevalent in Varanasi for thousands of years.

This architectural practice of building structures on solid stone platforms is deeply rooted in the region’s history. Notably, many ancient Hindu and Buddhist stupas in Varanasi are also built on similar stone platforms, showcasing the continuity of this architectural style over millennia.

The main building of Bharat Mata Mandir features three doors and two windows on its front façade, while the other three sides are adorned with five life-size windows.

The temple is accessed via stone staircases on two sides, which lead up to the high stone platform.

Upon ascending these stairs, visitors find themselves standing before the temple’s entrance.

The entrance consists of three doors, though two of these are typically kept closed. Above the doors, a stone door frame showcases intricate carvings that reflect the exquisite craftsmanship of ancient Hindu art. These artistic details add to the temple’s spiritual and historical ambiance.

We do not consider anyone else as mother, Mother and motherland are superior even to heaven.”

BANKIMCHANDRA-ANANDAMATH

Bharat Mata (Mother India) symbolizes India as a motherland, embodying the country’s civilization, culture, history, and people.

The concept of Bharat Mata is rooted in the idea that the land of India nurtures and protects its citizens like a mother, providing for them and guiding them through life’s challenges.

This concept reflects the deep emotional and spiritual connection that Indians have with their country, where the nation itself is revered as a mother figure.

Bharat Mata Ki Jai translates to “Victory to Mother India” and is a slogan expressing patriotism and pride in the nation. It is a way of showing reverence and respect for the motherland, and it became especially significant during India’s freedom struggle when it was used as a call for unity and independence.

In the City of Temples, Bharat Mata Temple Stands as a Monument to National Pride

The Bharat Mata Temple in Varanasi is located about a kilometer from the Cantt Railway Station, near Mahatma Gandhi Kashi Vidyapeeth University.

The temple is surrounded by a beautiful campus, with its walls adorned with paintings depicting significant events from India’s freedom struggle.

Varanasi is one of the oldest living cities in the world and also the holiest city of Hindus.

It is also called the City of Temples. Temples have been built here at every stage of India’s history. According to Islamic philosophy in the days of Islamic imperialism, many ancient temples were demolished due to the prohibition of idol worship, but new temples were being built by Hindus as soon as they got the chance, due to this the importance of this city always remained in Hindu culture.

Even today there are countless temples here. Many temples are very unique and bizarre -one such temple is ——

Bharat Mata Temple. (Mother India) In this temple, the country of India is depicted as Bharat Mata.

Bharat Mata Temple: A Sacred Landmark in Varanasi

Plan Your Visit: The Exact Location of Bharat Mata Mandir

The Bharat Mata Temple in Varanasi is located about a kilometer from the Cantt Railway Station, near Mahatma Gandhi Kashi Vidyapeeth University.

The temple is surrounded by a beautiful campus, with its walls adorned with paintings depicting significant events from India’s freedom struggle.

The campus also houses the Fine Arts Department of the University, attracting many students to the area. The temple itself is a two-story sandstone structure, and an information plate provides key details about its history and significance.

BHARAT MATA MANDIR

The building was designed by freedom fighter Babu Shiv Prasad Gupta and was inaugurated by Mahatma Gandhi in 1936. The central atrium houses a map of undivided India (Akhand Bharat) carved in marble as a votive object.

The Artistic Legacy of Bharat Mata Mandir’s Relief Map

The main building is double-storied and square in plan. The map comprises 762 square pieces of marble measuring 11″x11″ Bach was built by 30 Sculptors and 25 masons.

The relief map sunken in the floor can be seen from the first-floor circumambulatory passage. It measures 950 m x 920 m at a scale of 1:405500 (1 inch being equal to 6.4 miles). The temple building is situated at a slight height, for which some stairs have to be climbed.

Preserving Heritage: The National Song and Ancient Symbols at Bharat Mata Temple

“Vande Mataram” (Rashtra-Geet) is inscribed on both sides of the main door of the Bharat Mata Temple.

The Sacred Symbols of Bharat Mata Mandir: A Reflection of India’s Timeless Heritage

The Bharat Mata Mandir stands as a beacon of spirituality and tradition, with its main entrance adorned by the sacred Gayatri Mantra, a timeless hymn invoking wisdom and enlightenment.

This inscription enhances the temple’s spiritual significance, offering a serene welcome to all visitors.

Prominently featured at the temple is the Swastik symbol, an ancient emblem of auspiciousness in Hinduism. This revered icon, rooted in thousands of years of tradition, predates modern ideologies and carries profound cultural and spiritual meanings.

The Swastik has been unearthed in archaeological treasures like Harappa and Mohenjodaro, underscoring its deep connection to India’s ancient civilization.

In an era of diverse interpretations, it is essential to understand these symbols for what they truly are: representations of India’s enduring heritage, spirituality, and values.

Far from political connotations, they embody the soul of a civilization that has celebrated harmony, knowledge, and auspiciousness for millennia.

Sacred Geometric Symbols at Bharat Mata Mandir

Six-Pointed Star (Shatkona)

The six-pointed star, or Shatkona, is a sacred Hindu symbol featuring two interlocking triangles. The upward triangle symbolizes Shiva (Purusha, male energy, and fire), while the downward triangle represents Shakti (Prakriti, female power, and water). Their union signifies the creation of life, embodied by Sanatkumara, whose sacred number is six.

Eight-Pointed Star (Ashthalakshmi)

The eight-pointed star, also known as Ashthalakshmi or the Star of Lakshmi, is associated with the Hindu goddess Lakshmi. Representing wealth, prosperity, and divine abundance, this symbol holds deep spiritual and cultural significance in Hinduism.

Other Symbols Engraved at the Entrance

The temple’s entrance is adorned with other major Hindu symbols, each carrying profound meanings. These carvings beautifully represent India’s spiritual heritage, offering visitors a glimpse into the deep philosophical roots of Hindu culture.

A Learning Experience Beyond Textbooks at Bharat Mata Mandir

As anyone steps through the main gate of Bharat Mata Mandir, a stunning geographical map of Akhand Bharat (undivided India) greets you, meticulously crafted on the floor.

This map, representing pre-partition India, symbolizes the unity and vastness of the nation. It is this unique depiction that gives the temple its name, Bharat Mata Mandir (Mother India).

For schoolchildren, this temple offers a refreshing educational experience beyond the monotony of textbooks and classroom settings.

The captivating map and the temple’s rich historical significance provide an engaging way to learn about India’s geography, culture, and heritage, making it both a place of devotion and a source of knowledge.

A Symbol of Patriotism and Philosophy: Bharat Mata Mandir in Varanasi

Step into a temple like no other—a shrine that radiates the spirit of India’s cultural and philosophical essence.

Bharat Mata Mandir in Varanasi is not just a place of worship; it is a testament to the imagination of Bankim Chandra Chatterjee, whose Vande Mataram stirred the nation. It embodies the sacrifices of countless martyrs and reflects the vision of Mahatma Gandhi, who often invoked Bharat Mata in his letters.

Here, you can feel the reverberations of Swami Vivekananda’s powerful lectures on India’s motherhood and the profound philosophy of Sri Aurobindo Ghosh, who celebrated India as a spiritual beacon for the world.

The temple also echoes the ancient wisdom of Lord Shri Ram’s declaration, Janani Janmabhoomischa Swargadapi Gariyasi—”Mother and Motherland are superior to heaven.”

What makes this temple truly exceptional is its sanctum, which does not enshrine an idol of any deity but instead features a magnificent, intricately carved geographical map of undivided India—Akhand Bharat.

This unique representation reminds every visitor of the unity, diversity, and enduring spirit of the nation.

Bande Mataram

Makar Sankranti is an ancient Hindu festival or The burden of old tradition?

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

Makar Sankranti is a festival that is celebrated in different ways throughout India. Basically, it is a harvest festival. The variety found in food and drink across India, likewise, is also found in this festival. In another sense, it is a good example of unity in diversity.

This festival is known as Lohri in Punjab, Haryana and Himachal Pradesh, Khichdi in North India, Pongal in Tamil Nadu, Makar Sankranti in West Bengal, Goa, Karnataka, Maharashtra, and Orissa Sankranti, in Telangana and Andhra Pradesh. Sankranti Foods made with jaggery, lai (Food made by roasting paddy, millet, etc. Lava.) chuda (Flattened rice,) sesame, etc. are consumed in this festival. Currently, the tradition of flying kites is also a part of this festival.

The oldest form of Makar Sankranti: –

Makar Sankranti is a festival of happiness with the arrival of a new crop, with the end of winter, and the sun enters Capricorn. According to Hindu beliefs, Sun (Surya) is the only visible God, and this festival is dedicated to him. Taking a bath in holy rivers on Makar Sankranti is a tradition to pay reverence to the sun.

Banaras(Varanasi): – Because Varanasi is the city where the entire Indianess is seen. If a tableau of the whole of India is to be taken in a limited place, it is possible only in Varanasi, and perhaps this is why Hindus have so much attraction towards Varanasi. For more information about , Benares(Varanasi,Kashi) please visit:- http://nithinks.com/2020/12/01/dev-deepawali-festival-of-light-city-of-light/

This time, Makar Sankranti is also special. A full year has passed in the outbreak of coronavirus, the arrival of the New Year, two days later the corona vaccine will be available to the general public.

 Thousands of years of tradition and present:

 The struggle of a common man in the rapidly changing circumstances of the country and the world, the engagement of information technology with the general public, the apprehension of the people towards the future, the thinking of farmers towards the on-going farmer movement in the country, the thinking of farmers on the government’s attitude To answer all the questions, I found the festival of Makarsankranti in Banaras to be the most appropriate.

 Apart from this, one thing was bothering me for many days. Pandit Jawaharlal Nehru, the first Prime Minister of the country wrote in his book Glimpses of World History about Makarsankranti —- 

THE BURDEN OF OLD TRADITION

“I sat reading; the calm of the early morning was broken by distant voices and rumblings, ever-growing stronger. I remember that it was the Sankranti day, the first big day of the Magh Mela, and the pilgrims were marching in their thousands for their morning dip at the Sangam, where the Ganga meets the Jumna and the invisible Saraswati is also supposed to join them. And as they marched they sang and sometimes cheered mother Ganga—- Ganga Mai ki Jai—- and their voices reached me over the walls of Naini Prison. As I listened to them I thought of the power of faith which drew these vast numbers to the river and made them forget for a while their poverty and misery. And I thought how year after year, for how many hundreds or thousands of years, the pilgrims had march to the Triveni. Men may come and men may go and governments and empires may lord it awhile and then disappear into the past, but the old tradition continues and generation after generation bows down to it. Tradition has much of good in it, but sometimes it becomes a terrible burden, which makes it difficult for us to move forward. It is fascinating to think of the unbroken chain which connects us with the dim and distant past, to read accounts of these melas written 1300 years ago—- and the mela was an old tradition even then. But this change has a way of clinging on to us when we want to move on, and of making us almost prisoners in the grip of this tradition. We shall have to keep many of the links with our past, but we shall also have to break through the prison of tradition wherever it prevents us from our onward march.”

Was Nehru’s statement a scientific thought? Did Communist, Marxist have a fancy attitude towards religion? Did Nehru have any faith in Gandhi’s Ramrajya? Could anyone who believed in Gandhi’s Ramrajya use such language for a Hindu festival? Was this Nehru’s vision?

Why was Nehru so deeply intolerant of Hinduism as deeply sympathetic to the Red Terrorists? (communists)

NEHRU
Nehru’s views towards Lenin in Glimpses of World History- “The year you were born in —-1917 —was one of the memorable years of history when a great leader, with a heart full of love and sympathy for the poor and suffering, made his people write a noble and never –to-be-forgotten chapter of history. In the very month in which you were born, Lenin started the great revolution which has changed the face of Russia and Siberia.” 

With the rise of nationalism in the present, the Nehru ideology being weak and meaningless, making an effort to understand the future, I also decided to participate in this festival.

Holy deep:-

I reached Rajghat at about 4 a.m in the morning before dawn. First of all, I went to a small tea shop, got my attention to the Stone plate near the shop.

The name of the great poet Rabindranath Thakur was written on this stone plate and the route connecting the main road to Rajghat is named after him. I was listening to people while sipping tea at the tea shop. The topic of their discussion was based on the drainage system built by James Prinsep in Varanasi. One of these people introduced himself as Ashutosh Kumar Yadav, after taking some valuable information on this subject and thanking him, I moved towards the ghat.

There were some small shops close to the ghat, which were selling toys for children, beauty articles for women, some girls were selling flowers, lamps (Diya) some poor, beggars were also seen, There is also the practice of charity after a holy bath in Makarsankranti festival, so after talking to the people there, it came to know that many beggars have gathered from the surrounding areas in the hope of donation there. There was not much crowd at the ghat, after looking carefully for a long time; I realized that the crowd that came to take a holy bath of Makarsankranti can be divided mainly into some category. The maximum number of people were from the nearby rural areas, these people mostly came by bus, then the people who lived near the river banks, the youngest boys, the girls showed the most enthusiasm, this enthusiasm was natural given their age .the challenge of bathing in cold, icy water had become an encouraging atmosphere. Some saints – monks also appeared, very calm, solemn, some aged for whom this festival was a chance to relive the old, pleasant days when they were children, and come with their guardians, Some of the police force also appeared ready to help with promptness, after a short walk, I decided to move towards the next ghat.

It was still dark, most of the ghats were still silent, the corona effect could not be ruled out, I slowly moved forward, on a ghat I suddenly heard my favorite song ringing in a low voice, It was great to hear this song on this special occasion. मानो तो मैं गंगा माँ हूँ ,न मानो , तो बहता पानी . if you have faith I am mother Ganga, without faith just flowing water.

This song is written by the famous poet of Varanasi, Anjaan . Going near, a young man was playing this song on his mobile phone in a slow voice and giving food to some street dogs, while sitting on a bench, I heard the whole song. Walking further, I saw many people feeding food to different animals in many places. In Hinduism, giving food to the needy is considered to be the most sacred duty, even if it is an animal. Later on, I saw many people, some feeding birds, some monkeys; some unclaimed dogs Due to the outbreak of Corona, when all the industries were closed down, free food grains and money were being given by the government to the people living below the poverty line.

 

Then how much people must have been helped by these habits! It seems to me that even now people may not have needed personal help; such habits must have been of great importance in fighting famines and epidemics. Perhaps to fight the epidemics, famines, society must have gradually developed such a system with the participation of the people.

 Struggling with many thoughts, I reached the Gaay Ghat. After Rajghat, some crowd appeared here, a small temple was built on the banks of the river, after taking bath, and devotees were offering Ganga water to the idol of Lord Shiva in the temple. 

Some youngsters were taking mobile selfies while bathing in icy water, some were also doing some religious rituals in great calm. At one place some sadhus were chanting the Shanti Mantra while studying in school as a child; I had also memorized the Shanti mantra. I also started to hum from a distance. The Shanti Mantra is mentioned in the Upanishad’s, and Veda’s. Probably since then, people have been humming them on the banks of the Ganges.

 Hindu philosophy and the importance of peace.  

ॐ सह नाववतु |

सह नौ भुनक्तु |

सह वीर्यं करवावहै |

तेजस्विनावधीतमस्तु मा विद्विषावहै॥

ॐ शान्तिः शान्तिः शान्तिः॥

Om! May God protect us both together; may God nourish us both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om! Let there be Peace in me!

Let there be Peace in my environment!

Let there be peace in the forces that act on me!

ॐ द्यौः शान्तिरन्तरिक्षं शान्तिः

पृथिवी शान्तिरापः शान्तिरोषधयः शान्तिः । वनस्पतयः शान्तिर्विश्वेदेवाः शान्तिर्ब्रह्म शान्तिः

सर्वं शान्तिः शान्तिरेव शान्तिः सा मा शान्तिरेधि ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

— यजुर्वेद ३६:१७

Om. May peace radiate there in the whole sky as well as in the vast ethereal space everywhere.

May peace reign all over this earth, in water and in all herbs, trees, and creepers.

May peace flow over the whole universe.

May peace be in the Whole Universe. And may there always exist in all peace and peace alone.

Om peace, peace, and peace to us and all beings!

— (Translation by Swami Abhedananda, Ramakrishna Vedanta Math, India)

For More information about Hindu Philosophy, please visit : http://nithinks.com/2020/12/03/hindu-philosophy-and-the-importance-of-peace-9-11-1893-9-112001/

 The darkness was still dense. But one could easily see the giant painting on the walls.

The huge painting of Lord Shiva on a wall was very attractive. In this painting, Lord Shiva is depicted as the protector of nature.

Walking slowly, I reached my destination Panch- Ganga Ghat. There is a hundred of thousands of years old tradition of bathing in the Ganges in Varanasi, all the Ghats have their own historical significance, and there are many festivals of bathing in the Ganges in Varanasi. Religiously, bathing at this place was of paramount importance.

Shadow of Islamic imperialism and the Makarsankranti:

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

Panch-Ganga is among the five major and oldest ghats of Varanasi. 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?

Maxim Gorky the founder of soviet literature
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.”

For more information about this topic please visit :- http://nithinks.com/2019/10/07/islamic-imperialism-breaking-of-idols-hindu-struggle-past-present/

Remembering my great ancestors, I also decided to take a holy dip on this holy day, the holy place of the holy city. Makrasankranti has been one of my favorite festivals since childhood, but before today Makarsankranti meant for me only the taste of many types of dishes, and flying kites throughout the day. Today’s experience was completely new to me and was like a cultural journey that I cannot forget in my lifetime.

Timid King, Ruthless Looters: The Banaras Revolt of 1781

Varanasi, Benares, or Banaras:

Varanasi, the holiest city for Hindus, was referred to as Banaras during the British era.

The Banaras Revolt: The People Stand Against British Tyranny.

*In the tug-of-war between the East India Company and the King of Banaras, the people of Banaras stood resolutely by their ruler, transforming the conflict into a significant revolt against the Company.

*The Banaras Revolt resulted in heavy casualties for the East India Company’s army, with a significant number of soldiers killed and many others injured.

*The Banaras Revolt of 1781 tells the story of the East India Company’s relentless looting in India and its excessive exploitation of Indian kings. It also highlights the timidity and submissiveness of an inactive ruler.

*Though the rebellion seemed unsuccessful, it planted the seeds for the First War of Independence in 1857. Moreover, its influence can be traced to the revolutionary movements that followed in India’s struggle for freedom.

Background of the Rebellion: Tensions Between Hastings and Chet Singh:


BHARAT KALA BHAVAN (B.H.U) VARANASI.

CHET SINGH : (MAHARAJA OF BENARES) A Pawn in the East India Company’s Game :

Chet Singh came to power in Varanasi with the support of the East India Company, replacing the hereditary king.

Chet Singh, the ruler of Benares, was burdened with increasing demands from the British East India Company, including a substantial contribution of money and troops during the ongoing war against the Marathas and Mysore.

When he failed to meet these demands, Hastings imposed heavy penalties and even sought to depose him.

WARREN HASTINGS :

Warren Hastings, the first Governor-General of Bengal, faced significant resistance during his tenure. One of the most notable events was the rebellion led by Chet Singh, the Raja of Benares (modern-day Varanasi), in 1781.

Warren Hastings Departure from Kolkata:

On July 7, 1781, Warren Hastings left Kolkata with his retinue and troops. The journey was fraught with logistical challenges, reflecting the turbulent political climate and the pressing nature of the mission.

Stops En Route:

Hastings made stops at Bhagalpur and Buxar, key locations under British control. These stops likely served as strategic points for planning and reinforcing his position before arriving in Banaras.

Warren Hastings’s Arrival in Varanasi


On August 15, 1781, Warren Hastings reached Varanasi. Serious complaints and allegations against Maharaja Chet Singh prompted his visit.

Purpose of the Visit

Hastings came to investigate allegations that Chet Singh had failed to meet the British East India Company’s financial and military support demands.

These demands were weighty due to the ongoing wars against the Marathas and Mysore. Chet Singh’s inability or unwillingness to comply was perceived as defiance, prompting Hastings to take direct action.


Chet Singh vs Warren Hastings: A Clash of Power, Pride, and Politics in Banaras

To Grasp the Chet Singh-Warren Hastings Conflict, We Must Rewind a Few Years

The Struggle of Raja Chet Singh and the Rise of the East India Company’s Power.

In 1775, following the death of Nawab Shuja-ud-Daula, Nawab Asaf-ud-Daula ascended the throne, and the political landscape in India shifted dramatically.

This shift began an era where the East India Company’s influence in regional politics grew stronger.

One significant event during this time was the rise of Raja Chet Singh of Banaras, whose reign would soon come under the heavy hand of the East India Company.

The Treaty Between the Nawab and the East India Company.

Raja Chet Singh’s ascension to the throne of Banaras was not simple. His position as ruler was secured only through the mercy of the East India Company, which had considerable sway in the region.

The Company charged an exorbitant “appointment tax” to make Chet Singh the ruler, a demand that set the stage for years of financial burden on the Maharaja. This initial tax, although steep, was only the beginning of what would become a pattern of excessive financial demands.

The Growing Demands of the East India Company

With the East India Company’s growing control, the demands placed upon Chet Singh became more severe.

Soon after securing his rule, the Company imposed an additional demand of five lakh rupees on the Maharaja. This money was supposedly required to help the Company fund its military campaigns against the Marathas in the Deccan and Tipu Sultan in the south.

For three years, Raja Chet Singh managed to meet these demands, though his resources were stretched thin. However, as the Company’s demands continued to escalate, it became clear that the burden would be unsustainable. When the Maharaja finally refused to comply with the Company’s increasing tax demands, tensions escalated quickly.

The Breaking Point: The 50 Lakh Rupees and Two Thousand Horsemen

The East India Company, led by Warren Hastings at the time, did not take kindly to Chet Singh’s defiance. In retaliation for his refusal to pay, the Company imposed an even more severe penalty: a demand for 50 lakh rupees and an additional contribution of two thousand horsemen for the Company’s military campaigns.

In 1781, Warren Hastings personally visited Banaras to enforce this new levy.

His presence signified the Company’s intent to tighten its control over the region, and the demands placed upon Chet Singh marked a significant turning point in Banaras’s history and indeed, the growing dominance of the East India Company.

The Road Ahead for Chet Singh

The mounting demands of the East India Company on Raja Chet Singh highlighted the increasing pressure faced by regional rulers in India under the influence of foreign powers.

As tensions continued to rise between the Maharaja and the Company, Banaras became one of the many battlegrounds for control in colonial India. The fate of Chet Singh, caught between his obligations to the Company and his loyalty to his people, would unfold in the years to come, ultimately contributing to the larger story of resistance against colonial rule.

MADHODAS BAG OR MADHODAS GARDEN HOUSE

Image:Dinesh Seth

When Warren Hastings arrived in Varanasi on August 15, 1781, he stayed in a prominent garden known as Madhodas Garden.

The inscription on the wall of Radhaswami Bagh is now hidden among the nearby shops. This stone slab was placed to mark Warren Hastings’ arrival in Varanasi on 15th August 1781. It commemorates his stay at this location.
(Image: Dinesh Seth)

Current Name:

Over time, the garden became known as Radhaswami Bagh or Swami Bagh, reflecting its association with the Radhaswami religious community in later years.

After arriving in Banaras, Warren Hastings set up camp at Madho Das Bagh. It was there that opponents of Maharaja Chet Singh seized the opportunity to turn Hastings against the king.

Some of the king’s close associates were among them, including Rani Gulab Kunwar, Ausan Singh, and Aliuddin Kubra, who had been waiting for the right moment to air their grievances. They accused Chet Singh of disloyalty, claiming that he had forgotten the East India Company’s support and was unwilling to pay the required taxes.

~Chet Singh sought an audience with Hastings to explain his position, but his request for a meeting was denied.~

Chet Singh Fort and Ghat: A Legacy of Varanasi’s History

Credit UNSPLASH

Chet Singh Fort:

This fort, built on the banks of the Ganga in the Shivala area of Varanasi, was owned by the Maharaja of Banaras and was originally called Shivala Fort. It later became known as Chet Singh Fort, after Maharaja Chet Singh.

Ghat: A stretch of land along the river.

Chet Singh Ghat: This fort is located here, and the place is also called Chet Singh Ghat, after Maharaja Chet Singh.


(SHIVALA BHAVAN, WILLIAM DANIELL R A,(1769-1837)

(SHIVALA BHAVAN, WILLIAM DANIELL R A,(1769-1837)

A Meeting That Changed Everything

Raja Chet Singh left his Ramnagar fort and arrived at Shivala Bhawan for a meeting with Warren Hastings, the Company’s Governor-General. The purpose of the meeting was far from cordial; Hastings intended to demand compliance with the Company’s escalating demands.

Resident Markham visited Chet Singh at Shivala Bhawan the next morning with an alarming message. Hastings had ordered that the Maharaja be placed under house arrest.

Markham also read aloud a decree outlining the “crimes” allegedly committed by the Maharaja, including his failure to meet the financial and military demands of the Company.

Though Chet Singh outwardly complied with the order, the situation quickly escalated.

Markham returned to Madhodas Garden House, where Hastings was staying, after leaving behind a contingent of soldiers and officers to enforce the house arrest.

A Spark Ignites

The tension in Shivala Bhawan reached a breaking point when Chetram, a soldier stationed by the Company, began mocking and provoking the Maharaja’s soldiers. Insults soon turned into abuses, further inflaming the Maharaja’s loyal guards. The spark ignited when Chetram went too far, leading to a violent clash.

Enraged by the humiliation of their king, the Maharaja’s soldiers attacked the Company’s forces. In the skirmish that followed, the Maharaja’s men killed most of the Company’s soldiers and officers stationed at Shivala Bhawan, including Chetram.

A Dramatic Escape



The Shivala Bhavan’s rock plate marks where Maharaja of Banaras, Chet Singh, escaped from Warren Hastings.
(Image: Dinesh Seth)

Amidst the chaos, Raja Chet Singh made a daring ?? escape. Using a window at the northern gate of Shivala Bhawan that opened towards the Ganga River, he descended discreetly and boarded a waiting boat. The Maharaja fled back to the safety of his stronghold at Ramnagar Fort, evading the East India Company’s forces.

Encounter between Maharaja of Benares and soldiers of East India Company at Chet Singh Ghat.

The English army faced a major defeat in the battle between the British and the native forces at Shivala. Several British officers, along with many English and native soldiers, were killed.

Tablet at Shivala: Commemorating the 1781 Encounter at Chet Singh Ghat :

(Image: Dinesh Seth)

This text appears to be a historical inscription or record commemorating a tragic event in which British officers and Indian sepoys of the East India Company’s army lost their lives near a specific location during the Banaras Revolt of 1781.

Here’s a more readable version for clarity:

In Memory of:

Lieutenant Archibald Scott (1st Battalion Sepoys)

Lieutenant Jeremiah Symes (2nd Battalion Sepoys)

Lieutenant J. Stalker (Resident Bodyguard)

And 200 Sepoys
Who were killed on August 17, 1781,
Near this spot, while doing their duty.

(Sepoy: An Indian foot soldier, especially one serving in the East India Company’s army.)

RAMNAGAR FORT


Ram-Nagar Fort (Varanasi)

Ramnagar Palace Entrance: A Regal Landmark from 1790s Benares

Padaav Ramnagar Encounter:

In this battle between the British and the soldiers of Maharaja Chait Singh of Varanasi, 30 foreign soldiers and 150 native soldiers from the British side were killed, and 100 were injured. On the Maharaja’s side, only two soldiers lost their lives.

Captain Mayfair’s Fate in Varanasi:


Captain Mayfair marched into Varanasi with his troops but was surrounded by the locals. The crowd attacked Mayfair and his soldiers in the streets. Mayfair, along with 36 foreign soldiers, was killed. Additionally, 108 native soldiers died, and 42 were injured in the clash.

Warren Hastings’ Escape to Chunar


CHUNARGARH: Chunar’s ancient and historical fort( Image:-Dinesh Seth)


Chunar Fort on the Ganges: A Painting from 1795 by Daniels


Frightened by the hostile situation in Varanasi, Warren Hastings decided to leave the city as quickly as possible. Seeking safety, he chose to retreat to Chunar, a fort controlled by the East India Company and located just a few kilometers away. Under the cover of night and accompanied by a few trusted men, Hastings managed to reach Chunar after a perilous journey.



This kothi was built by the company(EAST INDIA COMPANY) in Chunar Fort. Warren Hasting had to stay here until he got help from Allahabad and Kolkata. (Image Dinesh Seth.)

“If Chet Singh had not run away at this time and would have attacked the garden of Madhodas, I would have been killed surely, and thus rebellion would have spread all around.” SELECTIONS FROM THE STATE PAPERS OF THE GOVERNORS-GENERAL OF INDIA: WARREN HASTINGS (George Forest Page 160)

This statement reflects Hastings’ awareness of the danger he faced during the rebellion. It also underscores a missed opportunity by Chait Singh, whose inability to exploit Hastings’ vulnerable state allowed the British to regroup and eventually suppress the revolt.

I AM NOT AFRAID OF AN ARMY OF LIONS LED BY A SHEEP, BUT I AM AFRAID OF AN ARMY OF SHEEP LED BY A LION.

ALEXANDER THE GREAT

The public was highly motivated by this incident and eager to avenge the insult of their king. However, they desperately needed capable leadership to channel their enthusiasm. Sadly, the king failed to rise to the occasion.

Instead of leading his people, he chose to flee like a coward, prioritizing the safety of himself and his family. This disappointing and self-centered behavior caused the people and the army to lose faith in their ruler, ultimately weakening the rebellion’s potential.

Some valuable lessons from this important event of modern Indian history

Responsibility of the People in Leadership Failures:

When the ruling class neglects its duties, the people must rise to the occasion, taking initiative and responsibility to lead themselves.

This perspective reflects the need for collective empowerment and the rejection of passivity in the face of failed governance. It underscores the idea that a society’s strength lies in its ability to act independently when necessary, fostering self-reliance and unity.

Timeliness in Decision-Making:

The ability to make timely decisions is crucial for shaping a brighter future. Decisions made at the right moment can determine the trajectory of events, turning challenges into opportunities. This principle highlights the importance of situational awareness, decisiveness, and the courage to act swiftly when the moment demands.

Together, these ideas advocate for proactive leadership—whether by the ruling class or the people themselves—and the value of timely, well-considered action to ensure a prosperous and just future.

Immediate Effects:

The defeat of King Chet Singh and the subsequent installation of Mahip Narayan Singh as a puppet ruler symbolizes the increased control of the East India Company in Banaras.

The rebellion’s immediate consequence was the assertion of British power and the subjugation of the local monarchy.

Long-Term Effects:

Despite the rebellion’s failure, it sparked a deep resentment among the people of Banaras, leading to heightened anger towards British rule.

This anger helped form the ideological and emotional basis for India’s first major revolt in 1857, often considered the first war of Indian independence.

The connection between the Banaras Rebellion and later freedom struggles is made clear through figures like Veer Savarkar, who identified it as a precursor to the 1857 rebellion.

Connection to Key Figures:

The rebellion indirectly influenced key revolutionaries like Rani Lakshmi Bai of Jhansi and Sachindra Nath Sanyal.

Rani Lakshmi Bai, born near the site of the Banaras Revolt, is noted for her involvement in the 1857 rebellion and likely carried the memory of these events in her heart.

Sachindra Nath Sanyal, another important revolutionary, was personally connected to Banaras through his grandfather, the chief priest of the Maharaja at the time of the rebellion.

The Banaras Rebellion, although unsuccessful, had a lasting impact on India’s freedom struggle, motivating future generations of nationalists. Its legacy is seen as an important chapter in the larger narrative of India’s resistance to British colonialism.

The New Year Spirit of Varanasi: Where Cultures and Traditions Coexist

“I think Banaras 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.

Global+Local+Hindu+Bauddhism+Jain+Christian+ Freeworld+NewWorld+Civilization+Veg+NonVeg+ Egg+Right+Wrong+Old+New

Celebrating Christmas and New Year in Varanasi: A Blend of Cultures

My elder sister, who has been living in Denmark for four years, called me during Christmas. Naturally, we talked about how Christmas is celebrated there. She told me that most shops in Denmark are closed, and many people prefer to spend the holiday with their families.

But then she mentioned that she missed celebrating Christmas in Varanasi. This surprised me because Christmas is a Christian festival, and New Year traditions also come from the West. Yet, she longed for the way these festivals were celebrated in Varanasi.

It made me reflect on how, just like England’s national food Chicken Tikka, or tea time became a tradition in England (even though tea is popular in Asia), Varanasi has its unique way of celebrating Christmas. It’s a blend of cultures, showing how traditions evolve across borders.

Away from the debates of civilization clashes and misunderstandings, I thought of Marianne Williamson’s words: “Personal transformation can and does have global effects. As we go, so goes the world, for the world is us. The revolution that will save the world is ultimately a personal one.”

This made me think of the Christmas stories of O. Henry, especially “A Cosmopolitan in Café.” In this story, a man is asked where he’s from, to which he replies that it doesn’t matter. He argues that we should judge people by who they are, not by their origins. He humorously points out how people from all regions can defy stereotypes and still be human.

Similarly, in Varanasi, despite its slow pace of change, the city has welcomed elements of various cultures. Varanasi is one of the oldest cities in the world, and while it may hold on to its traditions, it has not rejected change entirely. It has adapted over time while maintaining its vibrant spirit.

The Christmas fairs in Varanasi, mostly held at churches like St. Mary’s School, are an example of this blend. Hindus, who may not know the religious significance of Christmas, still participate, understanding it as a celebration of Christ’s birth. This is similar to how Hindus celebrate Krishna’s birthday, as both have similarities in their childhood stories.

On New Year’s Day, temples in Varanasi are filled with people seeking blessings. It is an old tradition to visit the temple and seek blessings from God.

A few methods are also equally popular *Many Hindus enjoy celebrating Christmas and New Year because these holidays allow them to eat non-vegetarian food, which is otherwise restricted during Hindu festivals.

*Interestingly, the old generation in Varanasi still remembers the influence of Buddhism and Jainism on Hinduism, particularly the emphasis on non-violence. This is why eggs are not used in cakes or pastries during Christmas.

This can be confusing for foreigners, but it’s not a problem for those who have lived in Varanasi for years.

For example, the owners of Good Hope Bakery, who have been living in Varanasi for twenty years, happily distribute cakes during Christmas, offering both egg and eggless options to cater to local preferences.

In Varanasi, both locals and foreigners have adapted their ways of celebrating the New Year to respect each other’s beliefs. It’s refreshing to see such cultural coexistence in a world that often focuses on the clash of civilizations. This blend of traditions in Varanasi shows an optimistic picture of a future where cultures live together in harmony.

स्वामी विवेकानंद का अंतिम वाराणसी आगमन , और गोपाल लाल विला .

विवेकानंद ने अपना शरीर त्यागने से कुछ दिन पहले अपने आराध्य शिव की नगरी में जहाँ कुछ समय बिताया. ( गोपाल लाल विला) राजा काली कृष्ण ठाकुर का garden house

स्वामी जी के अंतिम दिनों  का साक्षी उनका निवास स्थल गोपाल लाल विला वर्तमान मे एक खण्डहर बन चुका है .

वाराणसी स्वामी विवेकानंद के प्रिय भगवान शंकर की नगरी है , स्वामी जी यहाँ पहले भी आते रहे थे परन्तु इस बार सन 1902 में उनका वाराणसी में आने का प्रायोजन स्वास्थ्य लाभ लेना था।

ये अलग बात है की स्वामी जी अपने को यहाँ भी जन -हित के विषयों से स्वयं को अलग न कर सके और गंभीर बीमारी की अवस्था में भी समाज सेवा के कार्यों जुड़े रहे.

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स्वामी विवेकानंद का अंतिम वाराणसी आगमन और गोपाल लाल विला में ठहरना.

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         L.T कॉलेज का प्रवेश द्वार.

प्रवेश द्वार पर स्वामी विवेकानंद के लगे पोस्टर एक -दो वर्ष पुराने हैं।
इसके अतिरिक्त स्वामी विवेकानंद के यहाँ प्रवास के संबंध में कोई जानकारी नहीं दी गयी है।

वाराणसी नगर कचहरी के निकट अर्दली बाजार में L. T कॉलेज परिसर स्थित है।
वर्तमान में इस परिसर के अंदर , एक पुस्तकालय , एक प्राइमरी स्कूल , शिक्षा विभाग से जुड़े घर अक्षय पात्र मेगा किचन और एक पुराना मंदिर भी है।

वर्तमान में L. T COLLEGE के नाम से जाने जाने वाली ये जगह कभी राजा काली कृष्ण ठाकुर का Garden House (गार्डन हाउस) था। राजा काली कृष्ण ठाकुर के पिता जी का नाम गोपाल लाल था। इस भवन का निर्माण संभवतः उन्हीं के द्वारा करवाया गया था।

GARDEN HOUSE (गार्डन हाउस)

GARDEN HOUSE (गार्डन हाउस) 19 वीं शताब्दी के आरंभ और मध्य में वाराणसी में भारत कुछ प्रमुख राजाओं , व्यापारियों , के द्वारा विस्तृत भूमि पर विशाल भवनों का निर्माण कार्य करवाया गया था। ये सभी भवन एक बगीचे जैसे भूमि के मध्य स्थित होते थे इस कारण इन्हें गार्डन हाउस कहा जाता था।

उस दौर के वाराणसी में स्थित कुछ अन्य प्रमुख गार्डन हाउस

उस दौर में निर्मित कुछ गार्डन हाउस आज भी वाराणसी में देखे जा सकते हैं जैसे — काशी नरेश की नदेसरी कोठी , हथुआ नरेश की कोठी , नेपाल नरेश की कोठी , डालमिया भवन आदि।

राजा काली कृष्ण ठाकुर के गार्डन हाउस के मध्य स्थित एक सुन्दर और विशाल कोठी स्थित थी जिसे गोपाल लाल विला के नाम से जाना जाता था।

स्थानीय लोग इस भवन को सोंधा बास के नाम से भी जानते थे।

1902  मे विवेकानंद  का आना एक  दूसरा अर्थ रखता था, अब वो स्वामी विवेकानंद विश्वप्रसिद्ध ,दार्शनिक और विद्वान थे, परन्तु बेहद कमज़ोर और बीमार.

बंगाल के प्रसिद्ध लेखक शंकर ने अपनी किताब The monk  as man में chapter 4पेज 175 ,176  मे  उनकी 31 बिमारियों के बारे मे और  इन बिमारियों से दृहता से लड़ते हुए  सामाजिक भलाई मे लगे रहने का जिक्र  किया है.  

स्वामी जी इस बार बनारस आ कर  राजा  काली  कृष्ण ठाकुर  के गार्डन हाउस गोपाल लाल  विला  मे रुके .

स्थानीय लोग  इस जगह  को सोंधा बास  भी कहते थे .  यहाँ विवेकानंद जी लगभग एक महीना तक रुके .राजा  काली  कृष्ण ठाकुर  के गार्डन हाउस गोपाल लाल  विला  का अपने पत्रो मे जिक्र करते हुए इस स्थान को स्वास्थ्य के अनुकूल बताया था .

स्वास्थ्य  ख़राब होने के बाद भी यहाँ  सामाज़िक  गतिविधियों मे लगे लोगों से मिलते रहे  स्वामी जी से प्रभावित हो कर “दरिद्र नारायण सेवा समिति” “poor men’s relief association”  का गठन करने वाले चारु चंद्र दास,(स्वामी शुभानन्दा) सदाशिवनन्द (आप ही ने स्वामी जी की इस बार बनारस में आगवानी की और गोपाललाल विला में उनके प्रवास के बारे मे स्वामी विवेकानंद संस्मरण नाम से एक लेख लिखा) .

चारु चंद्र दास, जी लगभग प्रतिदिन स्वामी जी से मिलने गोपाल लाल भवन आया करते थे . आप लोगों के अनुरोध पर स्वामी जी ने संगठन का नाम” the Ramakrishna home of service”  कर दिया जो आगे चल कर वाराणसी का एक प्रमुख अस्पताल बना।

आज ये अस्पताल रामकृष्ण अस्पताल के नाम से विख्यात है और ये वाराणसी नगर का एक प्रमुख अस्पताल है। स्थानीय लोग इसको कौड़िया अस्पताल के नाम से भी जानते हैं। समाज सेवा मे लगे राजा भिनगा उदय प्रताप से भी उनके गार्डन घर पर जा कर मिले.  केदार घाट के पुजारी से भी मुलाकात की.

यहाँ से जाने के कुछ महीनों बाद ही(4july 1902) स्वामी जी मृत्यु हो गयी.

स्वामी जी के अंतिम दिनों  का साक्षी उनका निवास स्थल वर्तमान मे गोपाल लाल विला एक खण्डहर बन चुका है .क्या ही अच्छा होता की सरकार भारत की सांस्कृतिक राजधानी (cultural capital of India) वाराणसी मे इस खण्डहर को एक धरोहर रूप प्रदान करती.

भारत की सांस्कृतिक राजधानी मे  भारत की संस्कृति को बचाने वाले और सम्पूर्ण विश्व को भारत की संस्कृति से परिचित कराने वाले योद्धा सन्यासी (warrior monk) विवेकानंद की इस धरोहर को बचाने का प्रयास तो होना ही चाहिए.

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स्वामी विवेकानंद ने गोपाल लाल विला का ज़िक्र कहाँ किया है.

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स्वामी विवेकानंद ने स्वयं गोपाल लाल विला में रुकने और अपने अंतिम बार बनारस आने का जिक्र अपने अनेकों पत्रों में किया है। स्वामी विवेकानंद ने गोपाल लाल विला में ठहरने के दौरान विभिन्न लोगों को पत्र लिखे थे अथवा लोगों के पत्रों का उत्तर दिया था।

इन पत्रों में स्वयं स्वामी विवेकानंद ने गोपाल लाल विला उल्लेख किया है।

कोई भी व्यक्ति जिसकी इस विषय में रूचि हो वो स्वामी विवेकानंद के THE COMPLETE WORKS OF SWAMI VIVEKANANDA में उनके द्वारा वर्णित इस स्थान का वर्णन पढ़ सकता है।

THE COMPLETE WORKS OF SWAMI VIVEKANANDA ADVAITA ASHRAM KOLKATA द्वारा प्रकाशित है।

नोट :- ब्रिटिश शासन काल में वाराणसी को बनारस के नाम से जाना जाता था।

स्वामी विवेकानंद ने गोपाल लाल विला में ठहरने का जिक्र सर्वप्रथम 7 फ़रवरी 1902 में एक पत्र में किया है।

स्वामी विवेकानंद ने ये पत्र जोसेफिन मैकलियोड (Josephine MacLeod ) को लिखा था। इस पत्र के साथ दिए Foot -Note से पता चलता है की स्वामी जी का गोपाल लाल भवन में आगमन 4 फ़रवरी 1902 को हुआ था।

जोसेफिन मैकलियोड स्वामी विवेकानन्द की शिष्या थीं। इनका भारत से गहरा लगाव था। स्वामी विवेकानंद इन्हें टैंटीने अथवा जो उपनाम से संबोधित करते थे। इस पत्र में भी स्वामी इन्हें जो संबोधन किया है।

स्वामी विवेकानंद ने इस पत्र में अपने सकुशल वाराणसी पहुँचने का जिक्र किया है।

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गोपाल लाल विला में जब हुआ स्वामी जी को अपनी मृत्यु का पूर्वाभास .

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स्वामी जी ने अपनी एक अन्य शिष्या भगिनी निवेदिता को जिनका वास्तविक नाम मूल नाम ‘मार्गरेट एलिजाबेथ नोबल’ था को 4 मार्च 1902 में लिखे एक पत्र में अपनी बिमारियों का जिक्र किया था।
इस पत्र में भी गोपाल लाल विला का जिक्र है।

स्वामी जी ने भगिनी निवेदिता लिखे अपने पत्र में बताया है की उन्हें बैठने लिखने में समस्या हो रही है।
स्वामी जी निवेदिता को लिखी चिट्ठी में बताते हैं की उनकी तबियत ठीक है पर कभी भी बिगड़ सकती है।

स्वामी जी ने अपने सदा बुखार बने रहने और सांस लेने में होने वाली तकलीफ का जिक्र भी किया है

स्वामी विवेकानंद इस पत्र में निवेदिता से स्पष्ट कहते हैं की ये पत्र लिखते समय उनको ऐसा लग रहा है की शायद ये उनका अंतिम पत्र हो।

एक चित्रकार (KRIPA) की कल्पना GOPAL-LAL VILA (1902)

वाराणसी के युवा चित्रकार कृपा द्वारा 1902 में गोपाल लाल भवन कैसा दिखता रहा होगा का काल्पनिक भव्य रूप।

वर्तमान में गोपाल लाल विला