The oarsmen who row the tourist boats know what their customers want to see. In my own case, I was rowed past the most famous cremation grounds where huge dark piles of wood seemed to be moving in the heat beyond the smoke from the fires. The boatman pointed to the wood salesmen while I stared at the fires where pale extremities were jutting out.

“Many poor people can’t afford to buy enough wood, so many half-burnt bodies are thrown into the river,” he said. I think he wanted to shock me, rather than reacting to the injustice of a society that follows its citizens even beyond death.

Death is everywhere. And so spectacular in Varanasi that it becomes a marketing stunt for the tourist industry. In one of the alleys I saw an advertisement for a hotel trying to attract guests with the slogan: “close to a cremation site”.

After the boat trip I walk from one ghat to the next. I pause beside a small temple not far from the electric crematorium where the burning of a dead body is far less expensive than at the wood burning sites. The crematorium is out of order.

In fact I spent an entire week exploring the ghats and alleyways until I began to feel that my value judgements had been jolted. At times I felt something akin to panic, and decided to leave Varanasi earlier than planned. On my last day I found a well-stocked bookstore in the southern part of the city not far from the university. I bought a copy of Plato’s The Republic and Raja Rao’s Allegory from Banaras.

Later, on the train to Patna, I read Rao, who maintains that “virtue does not grow easily in Banaras. And vice has no better place. For all come here to burn.”

My driver Ramesh was waiting for me at the crack of dawn outside the main doors of the Varanasi hotel.

We moved slowly along the narrow lanes of the holy city, driving as close to the Ganga as possible. And then alighting from the three-wheeler to find our way by foot, in semi-darkness, passing a number of shapeless piles of cloth lying on the floor. Ramesh explained:

“They’re old people who’ve come here to wait for death. Varanasi is said to be the best place to meet death.”

His use of the English language inadvertently suggested he did not believe in the holiness of the Ganges. But as soon as we crossed over a high threshold, out onto Kedar Ghat, he performed a ritual that demonstrated his reverence toward the befouled waterway where Hindu believers perform dips — bowing their heads toward the sun now rising on the eastern banks.

“Do you usually go down to the river to bathe?” I asked Ramesh.

He immediately understood why I’m asking.

“Sure, but not so often these days, because the water is so filthy. And I never take the water in my mouth. The river may be holy, but not the bacteria. You know that. I saw that you wrote down what Mahant ji had to say about the Ganges and the filth that flows by here,” says Ramesh with a smile.

Ah yes, Mahant ji.

A few days earlier we had visited Dr. Veer Bhadra Mishra, the Mahant (religious leader) of an illustrious temple near the Ganga. This hereditary calling has been in his family for over 400 years.

But Dr. Mishra is not only a Mahant; he is also Professor of Hydrology at the famous Benaras Hindu University in Varanasi. That night Ramesh and I listened intensely as Dr. Mishra presented revealing statistics about Ganga pollution; statistics coming from a learned man who knows a lot about spiritual purity, and even more about man’s tendency to befoul his own environment.

Most of the temples that are located on the Ganga Ghats are old and date back to the medieval period. According to legends the first Siva Jyotirlinga, the fiery pillar of light, came through the earth here and flared into the sky. Therefore Varanasi is also called Kashi, “the City of Light.” The Kashi Vishwanath temple, located near the Ganga Ghats, is the most famous and important temple of Varanasi. In this temple resides the guardian of the holy city, Lord Shiva. Other important temples of Varanasi are the new Vishwanath temple, the Sankat Mochan temple, the Durga temple, the Kal Bhairav temple and the Mritunjaya temple.

The Bharat Mata temple at Varanasi is the only temple dedicated to Mother India. It is located in the Mahatma Gandhi Kashi Vidyapeeth campus. The Bharat Mata temple was built by Babu Shiv Prasad Gupt and inaugurated by Mahatma Gandhi in 1936. The statute of Bharat Mata is built in marble and is a model of undivided India, depicting the mountains, plains and oceans. The most peculiar thing about the Bharat Mata Temple is that instead of the customary gods and goddesses, it houses a relief map of India, carved out of marble.

Sankat Mochan Temple

Sankat Mochan temple is one of the sacred temples of Varanasi. It is located in the southern part of Varanasi, near the Banaras Hindu University. It is dedicated to the Hindu God, Hanuman. The word “Sankat Mochan” means one who helps in removing sufferings i. e. Lord Hanuman. Tulsidas, the author of the famous Hindu epic Ramacharitamanasa, founded the Sankat Mochan temple. According to Hindu mythology, one who visits the Sankat Mochan temple regularly, his wishes get fulfilled.

Every Tuesday and Saturday, thousands of devotees queue up in front of the Sankat Mochan temple to offer prayers to Lord Hanuman. According to Vedic Astrology, Hanuman protects human beings from the anger of planet Saturn and those who have ill placed Saturn in their horoscope visit the Sankat Mochan temple to get remedy. People put “Sindoor” on the statue and offer “laddoos” to Lord Hanuman. The “Sindoor”, from the statue of Lord Hanuman is put on the foreheads of devotees.

Vishwanath Temple

The Kashi Vishwanath temple is located in the heart of the cultural capital of India, Varanasi. It stands on the western bank of India’s holiest river Ganges. The Kashi Vishwanath temple is the center of faith for millions of Hindus. The Jyotirlinga of Shiva, Vishweshwara or Vishwanatha, is enshrined in the Kashi Vishwanath temple, considered as one of the holiest temples of India. In Hindu religion it is believed that a simple glimpse of the Jyotirlinga is a soul-cleansing experience that transforms life and puts it on the path of knowledge and Bhakti (devotion). A single darshan of Vishweshwara Jyotirlinga is considered to merit more than the darshan of other jyotirlingas, scattered in various parts of India. The Kashi Vishwanath Temple has been a living picture of the timeless cultural traditions and highest spiritual values.

The Kashi Vishwanath Temple attracts Hindu devotees and other visitors not only from India but also the world over. Lord Vishwanath is considered the supreme repository of the spiritual truth and strengthens the bonds of universal brotherhood. Late Maharani Ahilya Bai Holkar of Indore built the temple in the present shape, way back in 1780. In the year 1785, a Naubatkhana was built up in front of the Temple at the instance of Governor General, Warren Hastings. In 1839, two domes of the Temple were covered by gold, donated by Maharaja Ranjeet Singh, the ruler of Punjab. The management of the Kashi Vishwanath temple rests with a trust.

The Vishwanath temple opens daily at 2.30 A.M. for Mangala Aarti and between 3 to 4 A.M. ticket holders are permitted to join. The timing of general Darshan is from 4 to 11 A.M. The timing for midday Bhog Aarti is from11.30 to 12 A.M. Between 12 noon to 7 P.M., general devotees are free to have Darshan. From 7 to 8.30 P.M. the Sapta Rishi Aarati is held after which Darshan is possible again till 9 P.M. At 9 P.M. the Shringar/Bhog Aarati starts and after that Darshan is possible only from outside. Shayana Aarti starts at 10.30 P.M. and the temple closes at 11 P.M. Most of the offerings at the Kashi Vishwanath temple are given to poor.

Tulsi Manas Temple

Tulsi Manas temple is one of the most famous temples of Varanasi. It is also an important tourist attraction of the holy city. The Tulsi Manas temple is located near the famous Durga temple. It was built in white marble in the year 1964. The temple has been made more charming by the magnificent landscaping around it. The Tulsi Manas temple is dedicated to lord Ram. It is believed to be built at the same place where Tulsidas wrote the famous Indian epic, Ramcharitamanasa. The walls of the Tulsi Manas temple are engraved with verses and scenes from the Ramcharitammanasa, the Hindi version of the Ramayana. The temple is open from 5.30 AM to noon and 3.30 to 9 PM.

• THE KASHI VISHWANATH TEMPLE
• ANNAPURNA TEMPLE
• SANKATHA TEMPLE
• KALBHAIRAV TEMPLE
• MRITUNJAY MAHADEV TEMPLE
• NEW VISHWANATH TEMPLE
• DURGA TEMPLE
• TULSI MANAS TEMPLE
• SANKATMOCHAN TEMPLE
• BHARAT MATA TEMPLE

There are number of temples on the bank of the Ganga river in Varanasi. It is believed that people are cleansed physically, mentally and spiritually at Ganga Ghats. It is at the Ganga Ghats where we see life and death together. For thousands of years people have been thronging these Ghats to offer their morning prayers to the rising sun. There are more than 100 ghats along side Ganga in Varanasi. Some of the prominent and popular Ghats at Varanasi are the Dasaswamedh Ghat, Manikarnika Ghat, Harischandra Ghat, Kabir Ghat and Assi Ghat.

Assi Ghat

Situated at the confluence of Ganga and Asi rivers, Assi Ghat is the southernmost Ghat in Varanasi, where pilgrims bathe before paying their homage to Lord Shiva in the form of huge lingam situated under a peepal tree. Assi Ghat also constitutes the southern end of conventional city. Another lingam worshipped here is the Asisangameshwar lingam representing the lord of confluence of the Asi, enshrined in a small marble temple near the Assi Ghat. It was at the Assi Ghat where the famous Indian poet saint, Tulsi Das had written the much-celebrated Ramcharitmanas.

There are numerous references of Assi Ghat in early literature of the Hindus. We find the mention of Assi Ghat in matsya purana, Agni purana, kurma purana, padma purana and kashi khanda. According legends, Goddess Durga had thrown her sword after slaying the demon, Shumbha- Nishumbha. The place, where the sword had fallen resulted in a big stream, known as Assi River. Assi Ghat is located at the confluence of River Ganga and Assi River. In Kashi Khand, Assi Ghat is referred as Assi “Saimbeda Tirtha” and according to it one gets punya of all the Tirthas (religious places) by taking a dip here. Thousands of Hindu pilgrims take holy dip here in the months of Chaitya (March/ April) and Magh (Jan/Feb) and other important occasions like solar/ lunar eclipse, Ganga Dussehra, Probodhoni Ekadashi, Makar Shankranti etc.

Dasaswamedh Ghat

Dasaswamedh Ghat is one of the most important Ghats of Varanasi. Dasaswamedh literally means the Ghat (river front) of ten sacrificed horses. According to legends ten horses were sacrificed by Lord Brahma to allow Lord Shiva to return from a period of banishment. In spite of the fact that Dasaswamedh is one of the oldest Ghats of Varanasi, dating back to many thousand years, the Ghat has remained unspoilt and clean.

Dasaswamedh provides a beautiful and colorful riverfront view. A large number of Sadhus can be seen performing religious rites on this Ghat. Devotees must not miss the opportunity of visiting the Dasaswamedh Ghat in the evening when after Aarti, thousands of earthen lamps are immersed in the waters of the holy Ganges and the floating lamps give a divine look to the river at dusk.

Harish Chandra Ghat

Harish Chandra Ghat is one of the oldest Ghats of Varanasi. Harish Chandra Ghat is name after a mythological King Harish Chandra, who once worked at the cremation ground here for the perseverance of truth and charity. It is believed that the Gods rewarded him for his resolve, charity and truthfulness and restored his lost throne and his dead son to him. Harish Chandra Ghat is one of the two cremation Ghats (the other being Manikarnika Ghat) and is some times referred as Adi Manikarnika (the original creation ground). Hindus from distant places bring the dead bodies of their near and dear ones to the Harish Chandra Ghat for cremation. In Hindu mythology it is believed that if a person is cremated at the Harish Chandra Ghat, that person gets salvation or “moksha”. The Harish Chandra Ghat was somewhat modernized in late 1980′s, when an electric crematorium was opened here.

Manikarnika Ghat

Manikarnika Ghat is the main cremation Ghat of Varanasi. Manikarnika Ghat is one of the oldest and most sacred Ghats in Benaras. According to the Hindu mythology, being burned here provides an instant gateway to liberation from the cycle of births and rebirths. Lying at the center of the five tirthas, Manikarnika Ghat symbolizes both creation and destruction. At Manikarnika Ghat, the mortal remains are consigned to flames with the prayers that the souls rest in eternal peace. There is a sacred well at the Manikarnika Ghat, called the Manikarnika Kund. Manikarnika Kund is said to be dug by Lord Vishnu at the time of creation while the hot ashes of the burnt bodies makes one remember the inevitable destruction of everything in the world.

Tulsi Ghat

Tulsi Ghat is another important Ghat of Varanasi. Tulsi Ghat is named after the great Hindu poet of the 16th century, Tulsidas. Tulsi Ghat is an important window into the Hindu mythology. Tulsi Das composed the great Indian epic, Ramcharitmanas at Varanasi. According to mythology, when Tulsi’s manuscript fell into the River Ganga it did not sink and kept floating instead. It is also believed that the Ramlila (story of Lord Rama’s life) was staged here for the first time. Perhaps, to commemorate this a temple of Lord Ram was built on the Tulsi Ghat. Many of the relics of Tulsi Das are preserved at the Tulsi Ghat. The house in which Tulsidas died has been preserved and his samadhi, wooden clogs, pillow and the idol of Hanuman, which Tulsi worshipped, are all still intact here.

Earlier, Tulsi Ghat was known as Lolark Ghat (mentioned in Gaharwa Danpatra and Girvanapadamanjari). It was in the year 1941 when Tulsi Ghat was made pucca (cemented) by the famous industrialist, Baldeo Das Birla. Tulsi Ghat is associated with a number of important activities such as bath of Lolarkkunda (to be blessed with sons and their long life) and the sacred bath to get rid of leprosy. Tulsi Ghat is also a center of cultural activities. During Hindu lunar month of Kartika (Oct/Nov), Krishna Lila is staged here with great fanfare and devotion.

By virtue of its religious and cultural importance, Varanasi is abuzz with fairs and festivals all round the year. Almost every month, some important festival is celebrated in Varanasi. Besides festivals and holidays, many “Melas” or fairs are also held at Varanasi. At Varanasi, fairs and festivals are celebrated with traditional gaiety and fervor and are symbolic of celebration of life at its best. The festive atmosphere never seems to end in Varanasi. It’s not important to make itinerary according to the dates and months as one can come and enjoy the festive season of Varanasi anytime of the year!

Mahashivratri in Varanasi

Since Varanasi is considered the city of Lord Shiva, Mahashivaratri festival holds immense importance here. Mahashivaratri (the great night of Shiva) falls on the fourteenth day of the dark fortnight of Phalguna (February/March) and is dedicated to the worship of Lord Shiva. Mahashivaratri festival is purely religious in nature and observed by all Hindus. On the occasion of Mahashivaratri, all Shiva temples of Varanasi are tastefully decorated. On the day Of Mahashivaratri, a marriage procession of Lord Shiva is taken out starting from Mahamrityunjaya Temple, Daranagar to Kashi Vishwanath Temple.

In Varanasi, people visit nearby temples of Shiva and offer prayers in large numbers. The prayers and worship continue late into the night. On Mahashivaratri, devotees offer milk, Bhang, Dhatura, flowers, coconut, fruits etc to Shiva statues and Shiva Lingams and sing bhajans in honor of Shiva. They also recite shlokas (verses) from scriptures, offer prayers in the morning and evening and many devotees observe fasting throughout the day. On the day of Mahashivaratri, the main center of religious activity and worship at Varanasi is the Kashi Vishvanath temple, where devotees throng in large numbers to offer prayers to the residing deity of Varanasi, Lord Shiva.

In Hindu mythology, there are many popular stories regarding the origin of Mahashivaratri. One legend traces the origin of Mahashivaratri festival to the churning of the Ocean of Milk by Devas (Gods) and Asuras (demons). According to it, when both Gods and demons were churning the Ocean of Milk to obtain amrita (water of immortal life), they came across many unusual substances, including the deadly poison. The moment they touched the poison, it exploded into poisonous fumes that threatened to envelope the entire universe by darkness. Seeing the destruction of the universe inevitable, the Gods went to Brahma and Vishnu, but none was able to help and as a last resort they went to Lord Shiva, who condensed the fumes by his trident. To save the Universe from destruction, Lord Shiva swallowed the poison, which left a dark blue mark on Shiva’s throat.

Ram Leela of Varanasi

Ram Leela is a popular enactment of the mythological epic, Ramayana. Ram Leela celebration forms an integral part of the cultural life of the Hindi-speaking belt of North India. It is believed that the great saint Tulsidas started the tradition of Ram Lila, the enactment of the story of Lord Ram. The Ramcharitamanas, written by him, forms the basis of Ram Lila performances till today. The Ramnagar Ram Leela (at Varanasi) is enacted in the most traditional style. This special Ram Leela of Ramnagar lasts for almost one month. Ram Leela of Ramnagar was started in the first quarter of the nineteenth century by the then Maharaja of Benaras, Udit Narayan Singh. Hundreds of Sadhus called the ‘Ramayanis’ come to watch and recite the Ramayana.

Generally, the Ram Leela is enacted on a single stage but the Ramnagar Ram stands out alone in this regard. Here, almost the whole town is transformed into a vast Ram Leela ground as permanent structures are built and spaces designated to represent the main locations of the story. Thus, we have Ashok Vatika, Lanka etc at different locations in the town. The audience moves along with the performers with every episode, to the next location. The most amazing thing about the Ram Leela of Ramnagar is its sob

Nakkatayya of Varanasi

Nakkatayya (slitting of nose) is an episode from the Ramayana, the great Indian epic. Nakkatayya Leela is re-enactment of that episode. At Varanasi, the Nakkatayya Leela is held at Chetganj and is attended by large number of people from all parts of Varanasi city and nearby towns. Exile of Lord Ram forms the backdrop of this story. Nakkatayya re-enacts a story from Ramayana in which Surpanakha (sister of Ravana, the devil King), comes to entice Ram and then Lakshman. Lakshman, the younger brother of Ram, gets angry and slits Suparnakha’s nose and she goes back crying. This act of nose slitting is enacted at stage during mid October in Chetganj locality of Varanasi. On the occasion of Nakkatayya, numerous processions and tableaux are carried out in the streets of Varanasi, symbolizing the victory of truth over evil.

Most of the shops haveai fly-spotted mirror, bright lights and shelves stacked with cigarette and beedi packets. the panwala sits with selection of betel leaves soaking in a brass pot and the ingredients in a row of shiny bowls before him. as he swiftly folds the leaves, a radio behind him will be blaring out the latest Hindi film songs. The local paan shop is a place where people gather for a chat. here you can get the hottest gossip and the latest cricket score with your favourite beeda. In Sanskrit it is called tambul and chewing betel is an ancient habit. Old medicinal treatises like the Charaka samhita list thirteen qualities of a good paan including its look, teste and fragrance. Its medicinal properities include digestive or cough-repelling powers. Usually a paan is taken after a meal but addicts chew paan all day, often adding a few grains of aromatic tobacco called zarda. At the paan wholesalers, baskets of freshly plucked leaves are auctioned early every morning. The most expensive variety is the soft Maghai, and the other valued ones are Bangla, Mitha, Kapoori, Banarasi and Mahoba. The rich have turned the making and serving of paan into an elaborate ritual. The ingredients are kept in paandaans of engraved silver, and the folded paans are offered on trays or impaled on silver chains. The areca nut is sliced fine with carved natcrackers and silver spotoons are kept nest to divans to receive the red paan juice. style and panache sem to come naturally with the banarasi.