Pavhari Baba – The Air Eater and the Silent Saint Who Inspired Swami Vivekananda

“If the government were to know about this man, they would handle such a unique individual with special care and place him in the Alipore Garden Zoo.”
— Complete Works of Swami Vivekananda, Vol. 9

Pavhari Baba: The Saint Who Taught Without Speaking

In the quiet village of Ghazipur, not far from the bustling city of Varanasi, lived a mystic whose life seemed woven from the very threads of silence and austerity.

He was later known as Pavhari Baba, “The Air Eater,” a man who appeared to survive without food, sustained only by meditation, devotion, and the life-giving air around him.

Unlike most saints whose teachings echo in temples and books, Pavhari Baba’s message came not from his lips but from the profound simplicity of his life.

To witness him was to understand that true spirituality often speaks in the quietest voice — yet resonates the deepest.

*

Early Life: A Child Destined for Silence

Pavhari Baba was born into a Brahmin family near Guji in the Banaras district. At his birth, the region was part of Varanasi; today, it falls under the Azamgarh district.

As a child, he came to Ghazipur to live with his uncle, a devout follower of the Sri Sampradaya tradition of Ramanuja. His uncle, a lifelong celibate and saintly man, owned a small plot of land near the Ganga.

Among many nephews, he recognized in Pavhari Baba a spark of unusual sincerity and brought him home, naming him his spiritual and material heir.

Even as a boy, Pavhari Baba displayed deep interest in learning and devotion to truth, combining sharp intellect with innocent playfulness.

He studied Sanskrit grammar, Nyaya (logic), and sacred Vaishnava scriptures with great discipline. Yet his lively spirit made him the heart of every gathering.

His pranks and laughter balanced his devotion — forming a mind that would later embrace deep meditation and renunciation with equal grace.

After his uncle’s death, grief turned into spiritual awakening. The loss filled him with the desire to find what is eternal and unchanging — the truth beyond birth and death.

Thus began his silent quest for self-realization.

The Call of the Guru and the Path of Tapasya

In India’s spiritual tradition, the guru is the guiding light. Pavhari Baba realized that book knowledge alone could not awaken the soul.

He sought living wisdom through meditation, austerity, and solitude. Guided by saints and yogis, he began his journey into the inner world.

He traveled widely — from southern India to Girnar in Kathiawad, where he first received initiation into yoga and meditation. Girnar’s sacred hills, bathed in silence, became his first true retreat.

Later, he visited Bengal, learning its language and exploring Vaishnava philosophy. His understanding deepened, blending devotion with knowledge.

These journeys were not for curiosity — they were steps in his transformation.

The Life of the Air Eater

After years of wandering, Pavhari Baba settled near Ghazipur by the Ganga. There, he made a small underground cave his home — his temple, his world.

Inside this cave, he lived in complete solitude, immersed in meditation and devotion. He rarely met anyone, and when he did, he spoke from behind a wooden door.

Villagers said his very presence brought peace. His calm eyes and quiet smile could silence even the most restless minds.

His deep samadhi sometimes lasted for months. No one saw him eat, and people began to believe he survived on air, thus calling him Pavhari Baba, the “Air Eater.”

Though a devotee of Lord Vishnu, Pavhari Baba’s heart embraced all faiths. He revered Chaitanya Mahaprabhu and called Sri Ramakrishna Paramhansa “an incarnation of God.”

His devotion was vast and inclusive — like the Ganga, which welcomes every stream into itself.

In his silence, he embodied the harmony of all spiritual paths.

Swami Vivekananda and the Silent Sage

Pavhari Baba’s quiet life reached the world’s notice through Swami Vivekananda.

After his guru Sri Ramakrishna’s passing, Vivekananda met Pavhari Baba in Ghazipur and was deeply moved by his purity and detachment.

He saw in him the living image of peace. The young monk described him as “the saint who taught without words.”

With affectionate irony, Vivekananda once wrote:

“If the government were to know about this man, they would keep him in the Alipore Zoo!”

This witty remark showed how modern society often fails to recognize true greatness, which hides in humility, not fame.

The Parable of False Saints

One day, Vivekananda asked, “Why do you live hidden in this cave? The world needs saints like you.”

Pavhari Baba smiled gently and told a story.

Once, a wicked man’s nose was cut off as punishment. Ashamed, he ran into a forest and pretended to be a holy man. People believed him and began worshipping him.

One day, he made a disciple and, to “initiate” him, cut off the young man’s nose — saying, “Now you are a saint too.”

In time, a community of nose-less saints appeared, each copying the other in blind imitation.

Pavhari Baba ended the story with a soft laugh and asked Vivekananda,

“Do you also want me to start a sect like this?”

Swamiji understood the message instantly. True spirituality cannot be copied — it must be realized.

The saint refused to create followers because truth cannot be handed down like tradition; it must be experienced within.

*

The Final Offering: Agni-Yajna

When Pavhari Baba felt that his end was near, he decided to offer his body to the sacred flames himself. In Hindu tradition, the body is cremated after death — but for this saint, death itself became an act of worship.

He believed that after his passing, others should not be burdened with his last rites. So, with complete calm and devotion, he chose to perform his own final sacrifice — an Agni-Yajna, a living offering to the Divine.

One day, the villagers near his cave saw smoke rising. At first, they thought he was cooking, but soon they smelled burning flesh. Alarmed, they broke open the door — and found that Pavhari Baba had offered himself into the sacred fire.

The saint who had lived on air had now merged with the element of fire — his final act of surrender, purity, and ultimate freedom.

Swami Vivekananda was deeply shaken. He called him “a saint of saints,” realizing that Pavhari Baba’s sacrifice was the ultimate form of renunciation.

He had taught through his life, and his final act became his last sermon — one of courage, devotion, and divine surrender.

The Meaning of the Air Eater

The name “Air Eater” holds deep symbolism. It means one who has transcended worldly needs.

Pavhari Baba’s detachment was not denial but freedom — freedom from desires, possessions, and pride.

In his cave, he lived in contentment richer than kings. His silence was not emptiness — it was full of divine presence.

For him, renunciation was not escape but realization — seeing God in everything and everyone.

The Ashram That Still Breathes Peace

Today, Pavhari Baba’s ashram near Ghazipur remains a quiet shrine. Pilgrims visit the site where his cave once glowed with meditation.

Even now, visitors speak of a strange peace that fills their hearts as they enter. The air feels sacred, as if the saint’s breath still lingers there.

The ashram is simple and pure, untouched by grandeur — a mirror of the man who lived there.

Through the stillness of the Ganga and the whispering trees, one can almost hear his message:
“Be still — Truth is found in silence.”

Lessons from the Life of Pavhari Baba

* His life teaches that strength is born in silence, not in noise.

* He showed that the truest power comes from self-discipline, devotion, and detachment — not from speech or fame.

* Through his austerity, he proved that desire leads to suffering, while renunciation opens the path to freedom.

*Through his silence, he revealed that real knowledge arises from inner stillness.

*His final act of self-offering showed that the greatest love is surrender — not of words, but of the self.

*He lived without possessions, yet left behind a treasure of wisdom.

*He never preached, yet inspired the great Swami Vivekananda.

*Such is the power of a truly realized soul.

The Eternal Spirit of India

In Pavhari Baba, we catch a glimpse of the timeless spirit of India — calm, selfless, and eternal.

He and Vivekananda represented two streams of the same river — one silent and meditative, the other dynamic and active.

Together, they embodied India’s spiritual balance — between Bhakti and Yoga, between Love and Renunciation.

Their meeting remains a sacred symbol of how inner realization and outer service complement each other.

Legacy of the Silent Saint

Even today, Pavhari Baba’s life continues to inspire seekers across generations. His story travels silently — from heart to heart, from soul to soul.

He left no disciples, no writings, and no temples. Yet his spirit lives on — in peace, simplicity, and silence.

The saint who lived on air continues to nourish countless souls with the invisible food of faith.

For a world drowning in noise, his message remains timeless —
that the deepest truths are spoken in silence.

Pavhari Baba’s story is not merely about a man in a cave — it is about the eternal quest for God within every heart.

He left behind no wealth, only peace. No sermons, only silence. No followers, only inspiration.

His life reminds us that stillness is strength, silence is wisdom, and simplicity is the path to God.

In every breath of the quiet Ganga near Ghazipur, one can still feel his presence —
The saint who taught without speaking.

When Swami Vivekananda (Swami Vive Kanonda) Became a Star in America!

“Missionaries Beware! This Hindu Monk Just Out-Debated All of Christendom.”

Swami Vivekananda’s Historic Visit to America —

In 1893, a young Hindu monk from India, Swami Vivekananda, arrived in Chicago, America, to attend the Parliament of Religions.

What happened next was truly amazing — he became an instant star in America!

People were moved by his calm presence, deep knowledge, and powerful words. For the first time, many Americans heard about Hinduism, India’s spiritual heritage, and universal brotherhood — not from a foreign writer, but from an Indian monk himself.

Swami Vivekananda spoke with confidence, kindness, and clarity. His message — “Sisters and Brothers of America” — filled the entire hall with applause that lasted for minutes. Those words became part of history.

But his greatness did not end with that one speech. Newspapers across the United States began writing about him. He became famous overnight.

Let’s look at what the newspapers said about this great Indian monk.

American Newspapers Praised Him Greatly

After his speech, American newspapers described him in glowing terms. Here’s what some of the biggest papers wrote:

The New York Herald called him “an orator by divine right” and the “undisputed star of the Parliament.” They admired his intelligence, calm voice, and the way he explained deep ideas with such simplicity.

The Chicago Tribune said he “held thousands spellbound.” The paper noted how Swami Vivekananda boldly corrected false ideas about Hinduism that some missionaries had spread.

The Boston Evening Transcript admired his “magnetic presence” and said he made the old Indian philosophy of Vedanta sound fresh and exciting.

The Detroit Free Press described him as “a scholar, a saint, and a sensation — all in one.” They found him truly extraordinary and unlike anyone they had ever met.

The San Francisco Chronicle praised his “calm power” and said that people “wept at his words.” This shows how deeply he touched people’s hearts.

The Baltimore Sun added a light-hearted remark:
“Missionaries Beware! This Hindu Monk Out-Debated All of Christendom.”

This headline showed how strongly he defended Indian philosophy and how wisely he answered every question.

Swami Vivekananda didn’t just give a speech — he made people listen, think, and feel.

He became the voice of India in the West. His visit changed how the world saw India — not as a poor land under British rule, but as a country rich in spiritual wisdom and culture.

The Spelling Confusion

If you look closely at that old poster, you’ll notice something interesting — his name was printed as “Swami Vive Kananda.”

In those days, American newspapers and printers were not used to Indian names. They often spelled them in many funny ways!

Some papers called him:

Swami Vive Kananda

Rajah Vivi Rananda

Monk of Madras

Suami Vivekananda

Even though these names were incorrect, they show how curious people were about him.

Reporters didn’t always understand Indian pronunciation, but they were fascinated by his wisdom and personality.

With time, as Swami Vivekananda became more popular, the correct spelling — Swami Vivekananda — became well known.

Today, his name is remembered across the world as one of India’s greatest teachers and thinkers.

Swami Vivekananda’s Love for America

Despite these early mistakes and funny spellings, Swami Vivekananda always spoke very kindly about America and its people.

He admired their open-mindedness, love for learning, and respect for different ideas.

He once said that Americans were “ready to listen and eager to learn new truths.”

Even when people didn’t understand him fully, they welcomed him with warmth and respect. That touched his heart deeply.

He often said that the true strength of America lies in its open mind and big heart — qualities that made it a land of progress and freedom.

A Bridge Between India and the West

Swami Vivekananda’s visit to Chicago was not just a speech — it was the beginning of a friendship between India and the West.

He introduced the world to the idea of universal brotherhood, tolerance, and spiritual unity.

Through his speeches, he taught that all religions lead to the same truth, and that love and service to humanity are the true forms of worship.

“The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him — that moment I am free.”

This message touched the hearts of thousands in America and continues to inspire people even today.

Why His Speech Still Matters Today

More than 130 years have passed since that famous day in 1893. But the message of Swami Vivekananda is still relevant.

In today’s world, where differences often divide people, his message of unity, peace, and respect for all religions is needed more than ever.

He reminded everyone that true religion means seeing God in every human being, and that service to mankind is service to God.

His journey from India to America was not just a physical trip — it was a journey of spiritual awakening for the whole world.

The Legacy Lives On

Swami Vivekananda proved that one person, with faith and wisdom, can change how the world thinks.

He showed the West the true India — a land not just of myths, but of knowledge, philosophy, and spirituality.

Even today, his teachings inspire millions of young people to believe in themselves, serve others, and make the world a better place.

“Arise, awake, and stop not till the goal is reached.”

Swami Vivekananda’s visit to America in 1893 was not just about a speech — it was about India finding its voice on the global stage.

His calm face, orange robe, and fearless words became a symbol of confidence, wisdom, and humanity.

He didn’t just talk about religion — he lived it.
He didn’t just impress people — he inspired them.

And even today, his message continues to shine — reminding us all to live with strength, simplicity, and love for all.

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

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

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

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

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

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

Sanyasi:

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

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

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

Badrinath: Located in Uttarakhand.

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

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

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

Yogi:

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

Vairagi:

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

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

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

Panthi:

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

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

Swami Vivekananda’s Vision of Sannyasa: Beyond Renunciation

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

A Seeker of Truth and Self-Realization

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

Renunciation of Ego, Not Just Possessions

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

A Life of Service and Compassion

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

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

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

Fearlessness and Strength

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

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

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

A Teacher and Guide to Society

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

Living in the World, But Not of the World

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

A Symbol of Freedom

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

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

A Practical Idealist

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

The Sannyasi as a Spiritual Warrior

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

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

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

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

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

Swami Vivekananda as a Narrator

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

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

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

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

(I)

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

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

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

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

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

The lesson:

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

(II)

MAYA

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

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

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

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

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

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

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

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!


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.

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