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1. Assi ghat
Assi ghat an important ghat of varanasi traditionally constitutes the southern end
of conventional city. Numerous references about this ghat are found in early
literature particulalry in matsypurana, again purana, kurma purana, padma purana
and kashi khanda. According to a belief goddess durga after slaining demon
shumbha- nishumbha had thrown her sword. The place, where sword (khadga) had
fallen resulted in flowing of big stream known as asi river. The on confuewce place
of river ganga and asi known as asi or assi ghat. In kashi khand it is referred as asi
"saimbeda tirtha" one gets punaya of all the tirthas ( religious places) by taking a
dip here. Infact this ghats was extended from assi to bhaidaini ghata ealier . In
gaharwal danpatra(11th 12th cent.) Reference of lolark ghat is given as famous
aditya pitha (place of sun worksing).during 16th , 17th cent. .a.d.sant tulasi das has
written ramcharitmanas here, after 19th cent.a.d.asi ghat was divided in five ghats
i.e.asi, gangamahal (first) rewan, tulasi and bhadaini. Followers of hindu relegions ,
take sacred dip here, particularly in chaitya (march/ april) and magh (jan/feb.).
Other important occasion are soler/ lumar eclipse, ganga dashahra. Probodhoni
ekadashi, makar shankranti, etc.
2. Ganga mahal ghat(i):
Ganga mahal ghat is named after a palation building of ex. Maharaja of banaras to
wards the northern end of asi ghat. Infact ghat has a little cultural significance
except the beautiful carvings depiction the rajput and local architectural grandeur
of 16th cent. A.d. However the palace was built in the first half of 20th cent. A.d.
3. Rewan ghat:
Rewan ghat is an extended part of assi ghat and its building was constructed by
lala mishir, royal purohit of king ranjit singh of punjab. It was know as lala mishir
ghat. But in 1879 it was purchased by maharaja rewan. To save from currents of
ganga, ghat has pucca stairs and both the corners of stairs have ast pahal (a type
of construction). In the later half of 20th cent. Maharaja rewan had donated . This
building to banaras hindu university. There is very little signifcance of cultural and
social activity here.
4. Tulsi ghat:
It is named affter the great poet tulsi (1547-1622 a.d.) Who wrote ramcharitmanas.
Earlier it was known as lolark ghat as evident in gaharwa danpatra and
girvanapadamanjari (17cent.a.d.). Letter in 1941 baldeo das birala made this ghat
pucca. This ghat is associated with a number of important activities such as bath of
lolarkkunda (to get sons and their long life), bath to get rid of leprosy, during
hindu lunar month of kartika(oct./nov.) Krishna lila is also performed here with
great conventional rites, music concerts, wrestling, and spiritual discourses are
regular features here.
5. Bhadaini ghat:
The earliest reference of this ghat is given by greves(1909). It has a huge pumping
set of waterworks which supply water to whole city. This ghat has standing wall
constructed by brick and stone. Bathing or religious activities are not performed
here.
6. Janaki ghat:
In 1870 a.d. Maharani kunwar of sursand(bihar) made this ghat. Earlier it was know
as "nagamber ghat". After picca constructions it is know as janaki ghat. It has a
little religious important but people bath since it is safe and clean.
of boatmen families are living here. Normally washermen washes clothes here. Ghat
has very little social cultural significance.
12. Panchkota ghat:
On the northern end of prabhu ghat a palatial building and a ghat was constructed
by king of panchakola (bengal) in the later half of 19th cent. A.d. A series of thin
stairs from ghat lead to palatial building where two temples are situated. Ghat is
pucca but the place is of lesser importance.
13.cheta singh ghat:
It is a historical fortified ghat. The place has witnessed a fierce battle between the
troops of warren hastings and chet singh in 1781. A.d/ the fort and ghat has been
taken from british by maharaja prabhu narayan singh in the later half of 19th cent.
Originally this ghat was know at khirki ghat; now it has four parts known as cheta
singh, niranjani, nirrvani and shivala.ghat has three shiva temple belonging to 18th
cent. Till first half 20th cent. It was culturally quit important. The famous budhwa
mangal festival which was celebrated for seven days had been organised here. Due
to sharp current of ganga people avoid bathing here. This ghat has been
rejuvenated by state govt. In 1958.
14. Niranjani ghat:
This ghat belongs naga saints who established niranjani akhara in 1897. Originally
it was a part of cheta singh ghat. Now there are four temples consisting of paduka
(footprints) of niranjani maharaj durga gauri shankar and ganga images. The people
do not take bath here owing to lesser religions importance. The ghatabhere
rejoined in 1948 by state govt.
15.mahanirvani ghat:
it is inside boundary of juna akhara. Many vairagi ascetics live in the temples. The
neighborhood is dominated by south indian residents.
20. Prachina (old) hanumanana ghat:
Both of the above (nos.19,20) ghat are made pucca y mahant hariharanath in
c.1825. This ghat had affinity with a great bhakti saint valabha (c.e.1479-1531), who
laid the philosophical foundations for a great resurgence of krishna bhakti (eck
1882: 223). His birth day is celebrated here on 11th dark-half of aisakha (april-may).
The temple of rama consists of five siva lingams named after rama ( ramesvara), his
two brothers (laksmansevara and bharatsvarar), his wife (sitesvara) and his monkeyservant (hanumadisvara).
119) described this ghat: "under a fine old pipala-tree, there is a small shrine and a
great number of old carved stones, some of snakes, twined together like mercutys
caduceus, with some fine figure sculptures let into the upright face of the platform
which surrounds the tree are probably reclis of the early buddhist period". Closeby
to this tree is the shrine of rukmangesvara, and at some distance lies naga kupa
("snake well"). On the occasion of festival honouring snake, naga pancami, falling
on the 5th light helf of sravana (july august), these shrines are especially
worshipped. This ghat was built in c. 1790.
This was erected in c.1830 raja of digpatia (bengal). The beautiful building along
the ghat now known as "kashi ashram".
35. Causatthi ghat :
This ghat is described in the kkh (61.176-177) with respect to yogini tirtha and
agatsya tirtha. The number 64 (causatha) is attributed to directional symbolism and
also association between mother-goddesses and their assistant- goddesses, of
course there are other interpretations too. This ghat had privilege to provide shelter
to a great sanskrit scholar, madhusudana sarsvati (c.e.1540-1623). Above the ghat
there is temple of causatthi devi, but only 60 images of yogonis are there, the rest
four are at different places. In c. 1670 king of udaipur (rajasthan) renovated this
ghat, and jater it became pucca on 12th dark-half of caitra (march-april) many
pilgrims pay visit to the yogini temple and take ritual bath at this ghat. Another
important occasion of attraction is the evening on the day of holi-a colourful
festival showing start of caitra-1, when homage ritual is performed at the ghat.
36. Rana mahala ghat :
In fact, this is a extended part of the preceding ghat, and also made by king of
udaipur in c.1670. At the top there is shrine of vakratunda vinayaka, one among the
fifty-six.
37. Darabhanga ghat :
Together with magnifivent building along the ghat and a grand siva temple in
nilakantha area, the king of darabhanga (bihar) made them in 1915. The building
along the ghat shows a massive greek pillars style. The shrine of kukutesvara lies at
the top.
that at this site the revivalist hindu dynasty of the second century, the bhara siva
nagas had performed ten-horses sacrifice. The kkh (52.1-10:61.38) records many
verses describing glory of this ghat. The temple of sulatankesvara, brahmesvara,
varahesvara, abhaya vinayaka, the ganga ("goddess"), and bandi devi are closeby at
the top of the ghat. These shrines are linked to several important pilgrimage
journeys. The southern part of the ghat was made pucca in 1740 by bajirao pesava1, and late in c.1774 by ahilyabai holkar of lndore.
42. Prayag ghat : This ghat (old prayaga tirtha) together with shrine of
prayagagesvara replicates the existence of prayaga/ allahabad in varanasi. Prayaga,
known as "tirtharaja" (king of tirthas), lies at the confluence of the ganga, the
yamuna and the invisible sarasvati rivers. It is commonly believed that doing rituals
and taking sacred bath here provide exactly the same religious merit as those at
prayaga (80 km away in the west). The merit of this ares is eulogized in the kkh
(61.36-38). About the present condition, eck (1982.228) remarks that "today,
however, the name prayaga ghat, while it is painted boldly on temple that sits
between the two branches of dasasvamedha, is not commonly used. And even the
temple there is utterly defunct, used only by boatmen who store their gear in its
sanctum". The temple and the ghat-area were reconstructed by queen of digpatia
state (west bengal). For the whole month of magha (jan-feb.) Devotees, mostly, use
to take bath at this site.
mahesvarananda in mid nineteenth century. In the closeby stream lies the visala
gaja tittha.
48. Nepali ghat :
Havell 1905:130) described this ghat: "where, recessed in the stone embankment,
and completely covered by the river in the rainy season, is a pretty little shrine of
ganga, the ganges, represented as a female figure seated on crocodile. Above it a
stair- case leads to the nepalese temple, a very picturesque building, half-hidden by
magnificent tamarind and pippal trees. It is built chiefly of wood and brick; the
double-storied roof, with great projecting eaves supported by brackets, is
characteristic of the architecture of nepal and of other sub-himalayan districts". The
great is patronized by a nepalese, and was built pucca in c.1902 by nanhi babu. The
area is dominated by nepalese residents (nepali khapra).
49 lalita ghat :
This ghat is named after the famous goddess lalita in kasi and also in prayaga. The
well known lingam of ganga kesava and shrines of gangatitya, kasi devi, lalita devi
and ghagirath tirtha are affiliated to this site. People believe that a glimpse of lalita
devi brings the same revard as circumambulating the entire world. At the top of the
ghat, close to the nepali ghat, as described earlier, lies the nepali temple built in c.
1841 under the patronage of king of nepal and assumed that the lingam there
replicates the famous pasupatisvara at kathmandu. The temple has some wooden
carving of the erotic scenes, and all the four gateways and doors are fully
decorated with geomagnetic architectural frame.
derives its origin from the dropping rings of siva dyring his transcendental dance
here. The historical sources mention this site in the gupta inscriptions of c.e.4th
century. This is the first ghat made pucca by the two king brothers in c.e.1302; and
was rebuilt and repaired in 1730 under the patronage of bajirao pesava, and in
1791 ahilyabai holkar rebuilt the entire ghat. Again in 1872 repairing and
renovations were done.
In the vicinity are shrines of manikarnikesvara (a little far in the upper side of the
lane), mahesvara (open air lingam at the ghat) and siddha and manikarna vinayakas.
The temple of manikarnikesvara is the approachable from the ghat by taking a
steepy ascending lane south of the kunda. "the lingam of this temple-set
dramatically underground at the bottom of a deep shaft could at one time be
reached by a tunnel originating on the ghat".
There also exists a sacred pond, cakra- puskarini kunda ("discus lotus- pool") and
visnus feet impression carana paduka. According to puranic myth long before the
ganga arrived at the heels of bhagiratha, the cakra-puskarini kunda was present.
Says the kkh(60.137-138) . For the benefit of the three world king bhagiratha
brought the ganga to the place where manikarnika is to shivas forest of bliss
("annandavana"), to visnus lotus pool (chakra-puskarni kunda). Presently the kunda
surrounded by a cast-iron railing , is some (60 ft) at the top, narrowing to about
(20ft) it) at the waters edge (eck 1982: 239). Visnu and laksmi images are located in
the small shrine inside the kunda on the western wall; while a series of dozen small
niches containing siva lingams also exit there. Along the sacred route, on the ghat
itself, are the symbolically footprints of visnu (carana paduka), set in a circular
marble slab. For 7,000 years visnu was said to have performed tapas on this spot,
and through the centuries millions of hindus have sprinkled it with the holy ganga
water and adorned it with flowers. A plate from prinseps which the subtitle calls
"the holiest spot in the sacred city".
The closeby place to this holy spot has been reserved for the cremation of a few
selected, especially the maharajas of kasi (eck 1982: 246 ).
This ghat area has ancient reputation as a cremation ground; saya lord siva: having
become time itself, i destroy the world here, o goddess !" (padma purana 1.33.14).
However, it is not clear when this site was fully accepted for cremation. Moreover,
the np(11.48.67), the mp (182.23b-24) and the kkh (30.84-85) describe its glory in
terms of cremation and death rituals. The raised platform attached to the ghat is
used for death anniversary rituals. Between jalasayi and manikarnika ghat in the
stream lies fourteen watertrithas, among which important are visnu, bhavani,
skanda, taraka, avimuktesvara and pasupati.
Towering over manikarnika ghat, there is a siva durga temple of raja of amethy
(oudh; now uttar pradesh), built in c. 1850 which is distinct with its five deep- red
spires and gilded pinnacles. Havell (1905: 169) describes.
"it is built on a terrace overlooking the river, and is approached by one of those
steep, staircased streets, leading from the ghats up into the city, which suggest a
town of southern ltaly or spain. Clambering up a side staircase, you pass under the
naubata khana, where musicians are chanting praises of the goddess with strange
but not unpleasing accompaniments. On the right side of the entrance is a fine
bronze lion of durga, and on the left sivas bull. The quiet and cleanliness inside are
a relief from the bustle, sloppiness, and dirt, and the somewhat sordid atmosphere
take sacred bath. In late 18th cent. King of baroda made this ghat, but 1825
beniram pandits widow, known as "panditain", and nephews built this ghat pucca
together with a building structure of the temple of sanktha devi. At the top of the
ghat towards the city there shrines of katyayini and siddhesvari goddesses; three
vinayakas: hariscandra, cintamani and mitra; and vasukisvara. A new image of
santosi mata (" mother of satisfaction") has recently also been built at the top.
Between the manikarnika and scindhia ghats there exist three water-tirthas, viz,
uma, sarasvata and kamblasvetara.
57. Ganga mahal ghat (2):
This is a another ghat of the same name. This, in fact, is an old part of yamesvara
ghat. King of gwalior had built it in early 19th cent., and lather on repaired and
rebuilt by govinda bali kiratankara.
58. Bhonsale ghat:
In c. 1780 maratha king bhonsala of nagpur made this ghat, and lather in 1795
this was a made pucca together with the establishment of the temple of laksmi
narayana and a place. Two important shrines near by to the palace are of
yamesvara and yamaditya.
59. Naya ghat:
In prinseps map of 1822 this was named as gularia ghat and perhaps was made
only a few years before. This was made pucca in c. 1960.
60. Genesa ghat:
This was formerly known as agnisvara ghat after the agni tirthan in the stream.
After passage of time after pasavas ganesa temple this is known by this name.
Important shrines at the top are bhadresvara and nagesa vinayaka. Another
important water-tirtha in the stream is iksavaku tirtha. During 1761-1772 madhorao
pesava made this ghat fully pucca and also done extensive repairing. In puranic
description this ghat is referred as vighnesvara ghat. On 9th dark-half of
bhadrapada (aug.-sept.) A special celebration held here.
"the ghat is broad and deep,and exceedingly strong. Its stairs and turrets are all
of stone, and from their great number, afford accommodation to a multitude of
worshippers and bathers. The turrets are low and hollow, and are employed as
temples and shrines. Each one contains several deities, which are, mostly,
emblems of siva. An ordinary observer would be in ignorance of the fact these are
filled with idols, and would scarely imagine that he was walking upon the top of a
long succession of shrines, and over the heads of hundreds of gods. He would
have to descend several steps, before discovering the sacrilege which he was
ignorantly committing; but having done so, he would at once perceive that the
turrets are open towards the river, and are, therefore, very convenient for
devotional purposes".
The ganga -arati (offering oil lamps) at the time of sun rise and sun set is the
most attractive site and scene at this ghat, which is performed is honour of the
ganga. The shrine of the goddess ganga is also here. During the month of
vaisakha (april-may)& karttika (oct.-nov.), devotees, mostly ladies,use to take
sacred bath in the morning at this ghat special festivity and sacred bathing are
performed here on the birthday of the ganga,i.e. Vaisakha (apr.-may), on the 7th
light-half. In the month of karttika(oct.-nov.) Ritual of offering oil lamps to
ancestors, arranged in the sky with the bamboo stands, is performed by the
ghatiyas (ghat-triests) on behalf of the devotees who patronize the cost, or
materials and rewards (in cash, or kinds, or both) for the service. There is a stone
pillar with a thousand sockets stone made structure to hold the lamps lighted on
the night of full moon in the month of karttika.
68. Durga ghat:
The name derived its association with the brahmacarini durga temple. In 1772
narayana diksit, a guru of pesavas, had purchased land from local resident
fishermen and built two ghats: durga and the succeeding one, brahma ghat. This
was rebuilt and repaired in c. 1830 by nana phadanavisa, a divana of gwalior
state, whose building at the top of the ghat is know as phadanavisa wada. At the
ghat exist marakandeya and kharva nrsimha tirthas, and at the there is a shrine of
kharva nrsimha. On the full-moon day of the month of karttika youngmen make
show fighting and mettle.
69. Brahma ghat:
This is named after the temples of brahma and brahmesvara. The other notable
tirtha and shrine are of bhairava tirtha and vindu madhava. At the ghat exists a
monastery seat,viz. Kasi matha sansthana:sudhindra tirtha svami.
70. Bundi parakota ghat:
Formerly it was known as raja mandira ghat. In c. 1580 king of bundi, raja
surajana hada made this ghat; and it was made pucca in mid nineteenth century.
In its vicinity at the top exists the shrines of sesa madhava, karnadity and laksmi
nrsimha.
71. (adi)sitala ghat:
This is an extended part of the preceding ghat, also made by hada in c. 1580, but
later [Title]in 1772 was repaired and rebuilt by narayana diksit. This ghat is named
after the old temple of sitala, known as "badi" (elder) sitala. The other goddessshrines in the vicinity are of nagesvari devi ("snake goddess") and narayani.
Karanaditya tirtha at the bank and sankha madhava are other sacred spots. There
are there sati stones of memory in the vicinity. Like that of the earlier sitala ghat,
on every 8th light-half of the months of caitra, vaisakha, jyestha and asadha
(march-july) festivities take place in honour of mother goddess.
72. Lala ghat:
This ghat was erected by a rich merchant in c. 1800 after whose name it is now
known. As part of this ghat in 1935 baldeo das birla has built a small ghat called
as gopi givinda ghat at the top of which exists a pilgrims'rest house made by him.
73. Hanumanagardhi ghat:
This was perhaps founded in late nineteenth century. It represents the famous site
of hanumanagadhi in ayodhya (the birth palce of rama). Hanumana is the monkey
assistant to lord rama. The ganga akhara (wrestling site), and a sati-stone are
along ghat. The other shrines in the vicinity are gopi govinda and gopreksevara.
74. Gaya/gai ghat:
This ghat records a reference in a 17th century txxt, the grivana manjari. In 12th
cent. Varanasi this was considered to be the southern limit of the city; in the
vicinity still exists the symbolic relic of that period, patana darvaja. At the ghat
there is a huge image of a cow (gaya/gai), symbolizing the earth, that is how the
ghat is known as gaya ghat. In early 19th cent. The ghat was made pucca by
balabai sitole of gwalior. At the top of the ghat, closeby there are four images :
bagesvari devi, nagesvari devi("snake goddess"), mukarnirmalika devi("pure-faced
goddess") and samhara bhairava.
this ghat there is a puranic reference of pisegila tirtha, while at the top exits the
shrine of burgu kesava (visnu).
78. Nandesavara /nandu ghat:
This ghat in early 20th cent. By the local neighbourhood residents. There appears
an akhara (wrestling site) of the same name.
79. Sakka ghat:
It has reference to late 18th cent., and it has a reference of an old water-front
sacred spot, pranava tirtha. Close to the ghat towards the top is
haridashansavasrama trust (mukimgung). Most parts of the ghat are occupied by
washermen.
80. Telianala ghat:
It has reference to late 18th cent.; and known for an ancient sacred spot,
hiranyagarbha tirtha. Legends say that the area was dominated by the oilpressing
caste (teli) settled along a small drain (nala) meeting here, that is how the name
derived.
81. Naya/phuta ghat
In medieval digests a sacred water-front site, gopratara tirtha, and an image of
gopratatesvara are referred at this ghat. During 18th century the ghat area
became deserted (phuta), but later on it was renovated. This way the ghat was
formerly known as phuta, and later as naya. In 1940 narsingh jaipala chainputbhabhua(bihar) made this ghat pucca.
above the confluence of the varana and the ganga rivers. Among the oldest
puranic listings of sacred sites in the city, this is one of them. This sacred spot is
fully eulogized in the mp (185-68), the vp (3.34-50), the kkh (84.109; see also
51.44-82). This was the most favourite holy site of the gahadavala kings, as
evident from the gahadavala inscription that" a great number of regal ritual
occasions in varanasi included the worship of adi kesava or a dip in the ganga at
the varana confluence: (niyogi 1959: app. B as in eck 1982:233). The ghat was
made pucca in 1790 by a divan of scindhia state.
According to a flok legend the five most sacred water-fron holy spots represent
the bodily parts of the lord:" asi is the head; dasasvamedha is the chest;
manikarnika is the naval; pancaganga is the thighs; and adi kesava is the feet"
(eck 1982:233). This reminds that vianu first placed his holy feet here in varanasi.
His foot prints (carana paduka) in the adi kesava temple symbolize that occasion;
another foot prints are at manikarnika ghat.
Bathing at confluence of the varana and the ganga and paying visit to
sangamesvara ("lord of confluence") give a special religious merit, as referred in
the linga purana (92.87-89):
"an excellent lingam has been installed by brahama at this confluence. It is know
in the world as sangamesvara. If a man shall become pure taking his bath at the
confluence of the divine river and then worship sangamesa, whence need he fear
rebirth".
The sangamesvara lingam is located in temple attached to adi kesava; and from
the pavilion of adi kesava, one can look down into the courtyard of the