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Varanasi
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Varanasi (Hindi pronunciation: [ʋaːˈraːɳəsi],[a][b] also Benares, Banaras Hindustani pronunciation: [bəˈnaːrəs][c][12][13][14]), or Kashi,[d][15] is a city on the Ganges river in northern India that has a central place in the traditions of pilgrimage, death, and mourning in the Hindu world.[16][e] The city has a syncretic tradition of Islamic artisanship that underpins its religious tourism.[19] Located in the middle-Ganges valley in the southeastern part of the state of Uttar Pradesh, Varanasi lies on the left bank of the river. It is 692 kilometres (430 mi) to the southeast of India's capital New Delhi and 320 kilometres (200 mi) to the southeast of the state capital, Lucknow. It lies 121 kilometres (75 mi) downstream of Prayagraj, where the confluence with the Yamuna river is another major Hindu pilgrimage site.
Key Information
Varanasi is one of the world's oldest continually inhabited cities.[20][21][22] Kashi, its ancient name, was associated with a kingdom of the same name in the first millenium BCE. The Lion capital of Ashoka at nearby Sarnath has been interpreted to be a commemoration of the Buddha's first sermon there in the fifth century BCE.[23][24] In the 8th century, Adi Shankara established the worship of Shiva as an official sect of Varanasi. Tulsidas wrote his Awadhi language epic, the Ramcharitmanas, a Bhakti movement reworking of the Sanskrit Ramayana, in Varanasi. Several other major figures of the Bhakti movement were born in Varanasi, including Kabir and Ravidas.[25] In the 16th century, Rajput nobles in the service of the Mughal emperor Akbar, sponsored work on Hindu temples in the city in an empire-wide architectural style.[26][27] In 1740, Benares Estate, a zamindari estate, was established in the vicinity of the city in the Mughal Empire's semi-autonomous province of Awadh.[28] Under the Treaty of Faizabad, the East India Company acquired Benares city in 1775.[29][30] The city became a part of the Benares Division of British India's Ceded and Conquered Provinces in 1805, the North-Western Provinces in 1836, United Provinces in 1902, and of the Republic of India's state of Uttar Pradesh in 1950.[31]
Silk weaving, carpets, crafts and tourism employ a significant number of the local population, as do the Banaras Locomotive Works and Bharat Heavy Electricals. The city is known worldwide for its many ghats—steps leading down the steep river bank to the water—where pilgrims perform rituals. Of particular note are the Dashashwamedh Ghat, the Panchganga Ghat, the Manikarnika Ghat, and the Harishchandra Ghat, the last two being where Hindus cremate their dead. The Hindu genealogy registers at Varanasi are kept here. Among the notable temples in Varanasi are the Kashi Vishwanath Temple of Shiva, the Sankat Mochan Hanuman Temple, and the Durga Temple.
The city has long been an educational and musical centre: many prominent Indian philosophers, poets, writers, and musicians live or have lived in the city, and it was the place where the Benares gharana form of Hindustani classical music was developed. In the 20th century, the Hindi-Urdu writer Premchand and the shehnai player Bismillah Khan were associated with the city. India's oldest Sanskrit college, the Benares Sanskrit College, was founded by Jonathan Duncan, the resident of the East India Company in 1791. Later, education in Benares was greatly influenced by the rise of Indian nationalism in the late 19th century. Annie Besant founded the Central Hindu College in 1898. In 1916, she and Madan Mohan Malviya founded the Banaras Hindu University, India's first modern residential university. Kashi Vidyapith was established in 1921, a response to Mahatma Gandhi's non-cooperation movement.
Etymology
[edit]Traditional etymology links "Varanasi" to the names of two Ganges tributaries forming the city's borders: Varuna, still flowing in northern Varanasi, and Assi, today a small stream in the southern part of the city, near Assi Ghat. The old city is located on the north shores of the Ganges, bounded by Varuna and Assi.[32]
In the Mahabharata and in ancient India, the city is referred to as Kāśī from the Sanskrit verbal root kaś- "to shine", making Varanasi known as "City of Light",[33][15] the "luminous city as an eminent seat of learning".[34] The name was also used by pilgrims dating from Buddha's days.[citation needed] Kashi is still widely popular.
Hindu religious texts use many epithets in Sanskrit to refer to Varanasi, such as Kāśikā (transl. "the shining one"), Avimukta (transl. "never forsaken by Shiva"), Ānaṃdakānana (transl. "the forest of bliss"), Rudravāsa (transl. "the place where Rudra resides"), and Mahāśmaśāna (transl. "the great cremation ground").[35]
History
[edit]Mythology
[edit]According to Hindu mythology, Varanasi was founded by Shiva,[36] one of three principal deities along with Brahma and Vishnu. During a conflict between Brahma and Shiva, one of Brahma's five heads was torn off by Shiva. As was the custom, the victor carried the slain adversary's head in his hand and let it hang down from his hand as an act of ignominy, and a sign of his own bravery. A bridle was also put into the mouth. Shiva thus dishonoured Brahma's head, and kept it with him at all times. When he came to the city of Varanasi in this state, the hanging head of Brahma dropped from Shiva's hand and disappeared in the ground. Varanasi is therefore considered an extremely holy site.[37]
The Pandavas, the protagonists of the Hindu epic Mahabharata, are said to have visited the city in search of Shiva to atone for their sins of fratricide and brahmahatya that they had committed during the Kurukshetra War.[38] It is regarded as one of seven holy cities (Sapta Puri) which can provide Moksha; Ayodhya, Mathura, Haridwar, Kashi, Kanchipuram, Avanti, and Dvārakā are the seven cities known as the givers of liberation.[39] The princesses Ambika and Ambalika of Kashi were wed to the Hastinapur ruler Vichitravirya, and they later gave birth to Pandu and Dhritarashtra. Bhima, a son of Pandu, married a Kashi princess Valandhara and their union resulted in the birth of Sarvaga, who later ruled Kashi. Dhritarasthra's eldest son Duryodhana also married a Kashi princess Bhanumati, who later bore him a son Lakshmana Kumara and a daughter Lakṣmaṇā.[40]
The Cakkavatti Sīhanāda Sutta text of Buddhism puts forth an idea stating that Varanasi will one day become the fabled kingdom of Ketumati in the time of Maitreya.[41]
Ancient period
[edit]Excavations in 2014 led to the discovery of artefacts dating back to 800 BCE. Further excavations at Aktha and Ramnagar, two sites in the vicinity of the city, unearthed artefacts dating back to 1800 BCE, supporting the view that the area was inhabited by this time.[42]
During the time of Gautama Buddha, Varanasi was part of the Kingdom of Kashi.[43] The celebrated Chinese traveller Xuanzang, also known as Hiuen Tsiang, who visited the city around 635 CE, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres (3.1 mi) along the western bank of the Ganges.[43][44] When Xuanzang visited Varanasi in the 7th century, he named it "Polonise" (Chinese: 婆羅痆斯; pinyin: Póluó niè sī; lit. 'Brahma') and wrote that the city had some 30 temples with about 30 monks.[45] The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.[46]
Medieval period
[edit]
In 1033 CE, Varanasi faced its first Islamic incursion when Ahmad Nialtagin, a subordinate of Mahmud Ghazni, launched a sudden raid on the city. His forces plundered markets and looted gold, silver, jewels, and perfumes but retreated by mid-day due to the threat of local resistance. Although Hindu temples were partially destroyed, the damage was limited as the army stayed briefly.[47][48]
The following year, in 1034-35 CE, Mahmud's nephew Syed Salar Masud sought to expand Islamic influence in India. Malik Afzal Alavi led a section of his army to Varanasi but was defeated in a fierce battle near the modern-day site of Masjid-e-Ganj-e-Shahidan by local forces, possibly under the Kalachuri ruler Gangeyadeva. Despite the military leader's death, his followers were allowed to settle in the northern forests of Varanasi, creating a settlement named Alavipura (modern-day Alai Pura), inhabited by Muslim weavers and featuring shrines honouring these invaders.[47][49]
Chandradeva, founder of the Gahadavala dynasty made Banaras a second capital in 1090.[50] In 1194 CE, the Ghurid conqueror Muizzuddin Muhammad Ghuri defeated the forces of Jayachandra in a battle near Jamuna and afterwards ravaged the city of Varnasi in the course of which many temples were destroyed.[51]
Varanasi remained a centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389,[52] and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry.[53][54]
Early Modern to Modern periods (1500–1949)
[edit]-
A lithograph by James Prinsep of a Brahmin placing a garland on the holiest location in the city
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A painting by Lord Weeks (1883) of Varanasi, viewed from the Ganges
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An illustration (1890) of a bathing ghat in Varanasi
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Silver Rupee of the Bengal Presidency, struck in Muhammadabad Benaras, in the name of Mughal emperor Shah Alam II.
Numerous eminent scholars and preachers visited the city from across India and South Asia. Guru Nanak visited Varanasi for Maha Shivaratri in 1507. Kashi (Varanasi) played a large role in the founding of Sikhism.[55]
In 1567 or thereabouts, the Mughal emperor Jallaludin Muhammad Akbar sacked the city of Varanasi on his march from Allahabad (modern-day Prayagraj).[56] However, later the Kachwaha Rajput rulers of Amber (Mughal vassals themselves) most notably under Raja Man Singh rebuilt various temples and ghats in the city.[57]
The Raja of Jaipur established the Annapurna Mandir, and the 200-metre (660 ft) Akbari Bridge was also completed during this period.[58] The earliest tourists began arriving in the city during the 16th century.[59] In 1665, the French traveller Jean-Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the bank of the Ganges. The road infrastructure was also improved during this period. It was extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, Emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback.[44] However, after Aurangzeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time, especially during the 18th century by the Maratha and Bhumihar rulers.[60] The kings governing Varanasi continued to wield power and importance through much of the British Raj period, including the Maharaja of Benares, or simply called by the people of Benares as Kashi Naresh.[61][62]
The Kingdom of Benares was given official status by the Mughals in 1737, and the kingdom started in this way and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century.[59] As the Mughal suzerainty weakened, the Benares zamindari estate became Banaras State, thus Balwant Singh of the Narayan dynasty regained control of the territories and declared himself Maharaja of Benares in 1740.[63] The strong clan organisation on which they rested, brought success to the lesser known Hindu princes.[64] There were as many as 100,000 men backing the power of the Benares rajas in what later became the districts of Benares, Gorakhpur and Azamgarh.[64] This proved a decisive advantage when the dynasty faced a rival and the nominal suzerain, the Nawab of Oudh, in the 1750s and the 1760s.[64]

An exhausting guerrilla war, waged by the Benares ruler against the Oudh camp, using his troops, forced the Nawab to withdraw his main force.[64] The region was eventually ceded by the Nawab of Oudh to the Benares State, a subordinate of the East India Company, in 1775, who recognised Benares as a family dominion.[65][66] In 1791 under the rule of the British, resident Jonathan Duncan founded a Sanskrit College in Varanasi.[67] In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city's infrastructure and basic amenities of health services, drinking water supply and sanitation.[68]
Rev. M. A. Sherring in his book The Sacred City of Hindus: An account of Benaras in ancient and modern times published in 1868 refers to a census conducted by James Prinsep and put the total number of temples in the city to be around 1000 during 1830s. He writes,[69]
The history of a country is sometimes epitomised in the history of one of its principal cities. The city of Benaras represents India religiously and intellectually, just as Paris represents the political Sentiments of France. There are few cities in the world of greater antiquity, and none that have so uninterruptedly maintained their ancient celebrity and distinction.
Author Mark Twain wrote in 1897 of Varanasi,[70]
Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together.
Benares became a princely state in 1911,[65] with Ramnagar as its capital, but with no jurisdiction over the city proper. The religious head, Kashi Naresh, has had his headquarters at the Ramnagar Fort since the 18th century, also a repository of the history of the kings of Varanasi, which is situated to the east of Varanasi, across the Ganges.[71] The Kashi Naresh is deeply revered by the local people and the chief cultural patron; some devout inhabitants consider him to be the incarnation of Shiva.[72]
Annie Besant founded the Central Hindu College, which later became a foundation for the creation of Banaras Hindu University in 1916. Besant founded the college because she wanted "to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."[73]
Varanasi was ceded to the Union of India in 1947, becoming part of Uttar Pradesh after Indian independence.[74] Vibhuti Narayan Singh incorporated his territories into the United Provinces in 1949.[75]
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Maharaja of Benares, 1870s
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Map of the city, c. 1914
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An 1895 photograph of the Varanasi riverfront
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The lanes of Varanasi are bathed in a plethora of colours.
21st-century
[edit]Narendra Modi, prime minister of India since 2014, has represented Varanasi in the Parliament of India since 2014. Modi inaugurated the Shri Kashi Vishwanath Corridor project, which aimed to enhance the city's spiritual vibrancy by connecting many ghats to the temple of Kashi Vishwanath, in December 2021.[76]
Geography and climate
[edit]Geography
[edit]Varanasi is located at an elevation of 80.71 metres (264.8 ft)[77] in the centre of the Ganges valley of North India, in the Eastern part of the state of Uttar Pradesh, along the left crescent-shaped bank of the Ganges, averaging between 15 metres (50 ft) and 21 metres (70 ft) above the river.[78] The city is the headquarters of Varanasi district. By road, Varanasi is located 797 kilometres (495 mi) south-east of New Delhi, 320 kilometres (200 mi) south-east of Lucknow, 121 kilometres (75 mi) east of Prayagraj, 63 kilometres (39 mi) south of Jaunpur [79] and 51 kilometres (32 mi) north-east of Mirzapur[80] .The "Varanasi Urban Agglomeration" – an agglomeration of seven urban sub-units – covers an area of 112 km2 (43 sq mi).[81]
Neighbourhoods of the city include Adampur, Anandbagh, Bachchhaon, Bangali Tola, Bhelpura, Bulanala, Chaitganj, Chaukaghat, Chowk, Dhupchandi, Dumraon, Gandhinagar, Gautam Nagar, Giri Nagar, Gopal Vihar, Guru Nanak Nagar, Jaitpura, Kail Garh, Khanna, Kotwali, Lanka Manduadih, Luxa, Maheshpur, Mahmoorganj, Maulvibagh, Nagwar, Naipokhari, Shivala, Siddhagiribagh, and Sigra.[79]
Located in the Indo-Gangetic Plains of North India, the land is very fertile because low-level floods in the Ganges continually replenish the soil.[82] Varanasi is situated between the Ganges confluences with two rivers: the Varuna and the Assi stream. The distance between the two confluences is around 2 miles (4 km), and serves as a sacred journeying route for Hindus, which culminates with a visit to a Sakshi Vinayak Temple.[83]
Climate
[edit]Varanasi experiences a humid subtropical climate (Köppen climate classification Cwa) with large variations between summer and winter temperatures.[84][85] The dry summer starts in April and lasts until June, followed by the monsoon season from July to October. The temperature ranges between 22 and 46 °C (72 and 115 °F) in the summers. Winters in Varanasi see very large diurnal variations, with warm days and downright cold nights. Cold waves from the Himalayan region cause temperatures to dip across the city in the winter from December to February and temperatures below 5 °C (41 °F) are not uncommon. The average annual rainfall is 1,110 mm (44 in). Fog is common in the winters, while hot dry winds, called loo, blow in the summers.[86] In recent years, the water level of the Ganges has decreased significantly; upstream dams, unregulated water extraction, and dwindling glacial sources due to global warming may be to blame.[87][88]
| Climate data for Varanasi (1991–2020, extremes 1901–2012) | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Month | Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec | Year |
| Record high °C (°F) | 32.5 (90.5) |
36.1 (97.0) |
41.5 (106.7) |
45.3 (113.5) |
47.2 (117.0) |
47.2 (117.0) |
45.0 (113.0) |
40.1 (104.2) |
39.8 (103.6) |
39.4 (102.9) |
37.1 (98.8) |
32.8 (91.0) |
47.2 (117.0) |
| Mean daily maximum °C (°F) | 21.9 (71.4) |
26.7 (80.1) |
32.8 (91.0) |
38.9 (102.0) |
40.4 (104.7) |
38.5 (101.3) |
33.8 (92.8) |
33.1 (91.6) |
33.1 (91.6) |
32.5 (90.5) |
29.2 (84.6) |
24.1 (75.4) |
32.1 (89.8) |
| Mean daily minimum °C (°F) | 9.0 (48.2) |
12.4 (54.3) |
16.7 (62.1) |
22.1 (71.8) |
25.9 (78.6) |
27.8 (82.0) |
26.6 (79.9) |
26.2 (79.2) |
25.3 (77.5) |
20.9 (69.6) |
14.5 (58.1) |
10.1 (50.2) |
19.7 (67.5) |
| Record low °C (°F) | 1.0 (33.8) |
1.7 (35.1) |
6.7 (44.1) |
11.1 (52.0) |
17.3 (63.1) |
20.5 (68.9) |
20.0 (68.0) |
20.4 (68.7) |
16.4 (61.5) |
11.7 (53.1) |
5.0 (41.0) |
2.2 (36.0) |
1.0 (33.8) |
| Average rainfall mm (inches) | 16.3 (0.64) |
21.7 (0.85) |
10.8 (0.43) |
7.3 (0.29) |
13.8 (0.54) |
100.8 (3.97) |
265.2 (10.44) |
282.9 (11.14) |
224.5 (8.84) |
33.0 (1.30) |
5.5 (0.22) |
3.9 (0.15) |
985.9 (38.81) |
| Average rainy days | 1.5 | 1.7 | 1.2 | 0.8 | 1.4 | 5.2 | 12.3 | 12.9 | 8.6 | 1.9 | 0.3 | 0.3 | 48.1 |
| Average relative humidity (%) (at 17:30 IST) | 65 | 52 | 37 | 28 | 32 | 51 | 74 | 79 | 78 | 71 | 69 | 70 | 59 |
| Mean monthly sunshine hours | 232.5 | 240.1 | 291.4 | 294.0 | 300.7 | 234.0 | 142.6 | 189.1 | 195.0 | 257.3 | 261.0 | 210.8 | 2,848.5 |
| Mean daily sunshine hours | 7.5 | 8.5 | 9.4 | 9.8 | 9.7 | 7.8 | 4.6 | 6.1 | 6.5 | 8.3 | 8.7 | 6.8 | 7.8 |
| Average ultraviolet index | 6 | 7 | 10 | 11 | 12 | 12 | 12 | 12 | 11 | 8 | 6 | 5 | 9 |
| Source 1: India Meteorological Department (sun 1971–2000)[89][90][91][92] | |||||||||||||
| Source 2: Weather Atlas[93] | |||||||||||||
| Climate data for Varanasi Airport (1991–2020, extremes 1952–2012) | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Month | Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec | Year |
| Record high °C (°F) | 32.3 (90.1) |
35.8 (96.4) |
42.4 (108.3) |
46.7 (116.1) |
46.8 (116.2) |
48.0 (118.4) |
43.9 (111.0) |
39.8 (103.6) |
42.3 (108.1) |
39.0 (102.2) |
35.3 (95.5) |
32.7 (90.9) |
48.0 (118.4) |
| Mean daily maximum °C (°F) | 22.2 (72.0) |
26.9 (80.4) |
33.3 (91.9) |
39.3 (102.7) |
40.7 (105.3) |
38.9 (102.0) |
34.3 (93.7) |
33.3 (91.9) |
33.4 (92.1) |
33.1 (91.6) |
29.7 (85.5) |
24.4 (75.9) |
32.5 (90.5) |
| Mean daily minimum °C (°F) | 8.9 (48.0) |
12.2 (54.0) |
16.5 (61.7) |
21.9 (71.4) |
25.7 (78.3) |
27.5 (81.5) |
26.5 (79.7) |
26.1 (79.0) |
25.2 (77.4) |
21.0 (69.8) |
14.8 (58.6) |
10.2 (50.4) |
19.8 (67.6) |
| Record low °C (°F) | 0.3 (32.5) |
2.4 (36.3) |
4.0 (39.2) |
11.4 (52.5) |
17.8 (64.0) |
14.3 (57.7) |
21.4 (70.5) |
21.5 (70.7) |
19.1 (66.4) |
8.9 (48.0) |
4.3 (39.7) |
2.3 (36.1) |
0.3 (32.5) |
| Average rainfall mm (inches) | 14.2 (0.56) |
19.3 (0.76) |
9.4 (0.37) |
10.3 (0.41) |
16.7 (0.66) |
108.8 (4.28) |
293.7 (11.56) |
259.3 (10.21) |
206.9 (8.15) |
30.6 (1.20) |
4.8 (0.19) |
2.7 (0.11) |
976.8 (38.46) |
| Average rainy days | 1.4 | 1.5 | 0.8 | 0.8 | 1.6 | 5.3 | 12.5 | 12.4 | 8.5 | 1.8 | 0.4 | 0.4 | 47.3 |
| Average relative humidity (%) (at 17:30 IST) | 64 | 52 | 36 | 24 | 30 | 49 | 73 | 78 | 76 | 65 | 61 | 66 | 56 |
| Source: India Meteorological Department[89][90][92] | |||||||||||||
Varanasi has been ranked 9th best "National Clean Air City" (under Category 1 >10L Population cities) in India.[94]
Demographics
[edit]According to provisional data from the 2011 census, the Varanasi urban agglomeration had a population of 1,435,113, with 761,060 men and 674,053 women.[95] The Varanasi municipal corporation and CB had a combined population of 1,212,610 of which 642,882 were males and 569,728 in 2011. The population in the age group of 0 to 6 years was 137,111.[1]
The population of the Varanasi urban agglomeration in 2001 was 1,371,749 with a ratio of 879 females every 1,000 males.[96] However, the area under Varanasi Nagar Nigam has a population of 1,100,748[97] with a ratio of 883 females for every 1,000 males.[97] The literacy rate in the urban agglomeration is 77% while that in the municipal corporation area is 78%.[97] Approximately 138,000 people in the municipal area live in slums.[98]
Religion
[edit]Hinduism is predominantly followed in Varanasi with Islam being the largest minority. Nearly 70% of the population follows Hinduism. The city also agglomerate different religions such as Christianity, Sikhism, Jainism and Buddhism. The city is also a centre for Buddhist pilgrimage. At Sarnath, just northeast of Varanasi, the Buddha gave his first teaching (Dhammacakkappavattana Sutta) after attaining enlightenment. According to the Buddhavaṃsa, a hagiographical Buddhist text, Varanasi is stated to have been the birthplace of the previous Buddha, known as Kassapa Buddha.
In the sacred geography of India Varanasi is known as the "microcosm of India".[100] In addition to its 3,300 Hindu religious places, Varanasi has 12 churches, three Jain mandirs, nine Buddhist shrines, three Gurdwaras (Sikh shrines), and 1,388 Muslim holy places.[101]
Languages
[edit]- Hindi (83.9%)
- Urdu (9.03%)
- Bhojpuri (4.81%)
- Bengali (0.92%)
- Others (1.37%)
At the time of the 2011 Census of India, 83.87% of the population of Varansi Municipal Corporation and Cantonment Board spoke Hindi, 9.03% Urdu, 4.81% Bhojpuri, and 0.92% Bengali as their first language.[102]
Administration and politics
[edit]Administration
[edit]General administration
[edit]Varanasi division which consists of four districts, and is headed by the Divisional Commissioner of Varanasi, who is an IAS officer of high seniority, the Commissioner is the head of local government institutions (including Municipal Corporations) in the division, is in charge of infrastructure development in his division, and is also responsible for maintaining law and order in the division.[103][104][105][106][107] The District Magistrate of Varanasi reports to the Divisional Commissioner. The Commissioner is Deepak Agarwal.[108][109][110]
Varanasi district administration is headed by the District Magistrate of Varanasi, who is an IAS officer. The DM is in charge of property records and revenue collection for the central government and oversees the elections held in the city. The DM is also responsible for maintaining law and order in the city, hence the SSP of Varanasi also reports to the DM of Varanasi.[103][111][112][113][114] The DM is assisted by a Chief Development Officer (CDO), four Additional District Magistrates (ADM) (Finance/Revenue, City, Protocol, Executive), one chief revenue officer (CRO), one City Magistrate (CM), and four Additional City Magistrates (ACM). The district has three tehsils, each headed by a Sub-Divisional Magistrate. The DM is Kaushal Raj Sharma.[115][116][110]
Police administration
[edit]Varanasi district comes under the Varanasi Police Zone and Varanasi Police Range, Varanasi Zone is headed by an Additional Director General ranked IPS officer, and the Varanasi Range is headed Inspector General ranked IPS officer. The ADG, Varanasi Zone is Biswajit Mahapatra,[117] and IG, Varanasi Range is Vijay Singh Meena.[118]
The district police up to the date of 24 March 2021 was headed by a Senior Superintendent of Police (SSP), who is an IPS officer, and is assisted by six Superintendents of Police (SP)/Additional Superintendents of Police (Addl. SP) (City, Rural Area, Crime, Traffic, Protocol and Protocol), who are either IPS officers or PPS officers.[119] Each of the several police circles is headed by a Circle Officer (CO) in the rank of Deputy Superintendent of Police.[119] The last SSP was Amit Pathak.[119]
On 25 March 2021 the Government of Uttar Pradesh passed an order to divide the Varanasi police into Varanasi City Police and Rural Police.[120] Since then City Police is headed by the Commissioner of Police (CP), who is an IPS officer of ADGP rank, and is assisted by two additional commissioners of police (Addl. CP) who is of DIG rank, and two deputy commissioners of police (DCP) who are of SP rank. And Rural Police is headed by SP rank.[121]
Infrastructure and civic administration
[edit]The development of infrastructure in the city is overseen by the Varanasi Development Authority (VDA), which comes under the Housing Department of Uttar Pradesh government. The divisional commissioner of Varanasi acts as the ex-officio chairman of the VDA, whereas the vice-chairman, a government-appointed Indian Administrative Service (IAS) officer, looks after the daily matters of the authority.[122] The vice-chairman of the Varanasi Development Authority is Pulkit Khare.[123]
The Varanasi Municipal Corporation oversees civic activities in the city; the head of the corporation is the mayor, and the executive and administration of the corporation is the responsibility of the municipal commissioner, who is appointed by the government of Uttar Pradesh and is either an IAS officer or Provincial Civil Service (PCS) officer of high seniority. The mayor of Varanasi is Mridula Jaiswal, and the municipal commissioner is Nitin Bansal.[124]
Water supply and sewage system is operated by the Uttar Pradesh Jal Nigam.[125]
Politics
[edit]Varanasi is represented in the Lok Sabha by the Prime Minister of India Narendra Modi who won the Lok Sabha elections in 2014 and subsequently in 2019 by a huge margin.[126][127]
Healthcare
[edit]Hospitals in the city include the Sir Sunderlal Hospital, a teaching hospital in the Banaras Hindu University, Heritage Hospital, Marwari Hospital, Pitambari Hospital, Mata Anand Mai Hospital, Rajkiya Hospital, Ram Krishna Mission Hospital, Shiv Prasad Gupta Hospital, Pandit Deen Dayal Upadhyay Hospital (managed by the state government), and Varanasi Hospital and Medical Research Centre. The urban parts of the Varanasi district had an infant mortality rate of 70 per 1,000 live births in 2010–2011.[128] The Railway Cancer Hospital is now being run by the Tata Memorial Centre after intervention by Prime Minister Narendra Modi who represents Varanasi.[129]
Sushruta, an ancient Indian physician known as the primary author of the treatise Sushruta Samhita, the Sanskrit text of surgery, lived in Varanasi and practised medicine and surgery sometime during the 5th century BCE. Since 1922, Ayurveda has been a subject of training in the Banaras Hindu University, and in 1927 a separate Ayurvedic College was established.[130][131] There are many ayurvedic centres in Varanasi providing treatments such as Panchakarma as well as other treatments.[132]
Public maintenance
[edit]Because of the high population density of Varanasi and the increasing number of tourists, the Uttar Pradesh government and international non-governmental organisations and institutions have expressed grave concern for the pollution and pressures on infrastructure in the city, mainly the sewage, sanitation, and drainage components.[133] Pollution of the Ganges is a particular source of worry because of the religious significance of the river, the dependence of people on it as a source of drinking water, and its prominence as a symbol of Varanasi and the city itself.[134] The sewage problem is exacerbated by the role of the Ganges in bathing and in river traffic, which is very difficult to control.[133] Because of the sewage, people using local untreated water have higher risk of contracting a range of water-borne stomach diseases.[135]
Parts of Varanasi are contaminated with industrial chemicals including toxic heavy metal. Studies of wastewater from Varanasi's sewage treatment plants identify that water's contamination with metals and the reuse of this water for irrigation as a way that the toxic metals come to be in the plants that people grow for food.[136][137] One studied example is palak, a popular leafy vegetable which takes up heavy metal when it is in the soil, and which people then eat.[138] Some of the polluting sludge contains minerals which are fertiliser, which could make polluted water attractive to use.[139] Pesticides used in local farming are persistent enough to be spread through the water, to sewer treatment, then back to the farms as wastewater.[139]
Varanasi's water supply and sewage system is maintained by Jal Nigam, a subsidiary of Varanasi Nagar Nigam. Power supply is by the Uttar Pradesh Power Corporation Limited. The city produces about 350,000,000 litres (77,000,000 imp gal; 92,000,000 US gal) per day[140] of sewage and 425 tonnes (418 long tons; 468 short tons) per day of solid waste.[141] The solid wastes are disposed in one landfill site.[142]
Economy
[edit]
According to the 2006 City Development Plan for Varanasi, approximately 29% of Varanasi's population is employed.[143] Approximately 40% are employed in manufacturing, 26% work in trade and commerce, 19% work in other services, 8% work in transport and communication, 4% work in agriculture, 2% work in construction, and 2% are marginal workers (working for less than half of the year).[144]
Among manufacturing workers, 51% work in spinning and weaving, 15% work in metal, 6% work in printing and publishing, 5% work in electrical machinery, and the rest work in a wide variety of industry sectors.[145] Varanasi's manufacturing industry is not well developed and is dominated by small-scale industries and household production.[143]
Silk weaving is the dominant industry in Varanasi.[146] Muslims are the influential community in this industry with nearly half a million of them working as weavers, dyers, sari finishers, and salespersons.[147] Weaving is typically done within the household, and most weavers are Momin Ansari Muslims.[148] Varanasi is known throughout India for its production of very fine silk and Banarasi saris, brocades with gold and silver thread work, which are often used for weddings and special occasions. The production of silk often uses bonded child labour, though perhaps not at a higher rate than elsewhere in India.[149] The silk weaving industry has recently been threatened by the rise of power looms and computer-generated designs and by competition from Chinese silk imports.[143] Trade Facilitation Centre is a modern and integrated facility to support the handloom and handicraft sector in Varanasi; providing trade enhancement and facilitation to both domestic and international buyers. Hence, carrying forward the rich traditions of handlooms and handicrafts.[citation needed]
In the metal manufacturing sector, Banaras Locomotive Works is a major employer.[145] Bharat Heavy Electricals, a large power equipment manufacturer, also operates a heavy equipment maintenance plant.[150] Other major commodities manufactured and traded in Varanasi include hand-knotted Mirzapur carpets, rugs, dhurries, brassware, copperware, wooden and clay toys, handicrafts, gold jewellery, and musical instruments.[146] Important agricultural products include betel leaves (for paan), langra mangoes and khoa (solidified milk).[145][151]
Tourism
[edit]Tourism is Varanasi's second most important industry.[152] Domestic tourist most commonly visit for religious purposes while foreign tourist visit for ghats along River Ganges and Sarnath. Most domestic tourists are from Bihar, West Bengal, Madhya Pradesh, and other parts of Uttar Pradesh, while the majority of foreign tourists are from Sri Lanka and Japan.[153] The peak tourist season falls between October and March.[153] In total, there are around 12,000 beds available in the city, of which about one half are in inexpensive budget hotels and one third in dharamsalas.[154] Overall, Varanasi's tourist infrastructure is not well developed.[154]
In 2017, InterContinental Hotels Group made an agreement with the JHV group to set up Holiday Inn and Crowne Plaza hotel chains in Varanasi.[155]
| Year | International | Domestic | Total |
|---|---|---|---|
| 2013 | 285,252 | 4,966,161 | 5,251,413 |
| 2014 | 287,761 | 5,202,236 | 5,489,997 |
| 2015 | 302,370 | 5,413,927 | 5,716,297 |
| 2016 | 312,519 | 5,600,146 | 5,912,665 |
| 2017 | 334,708 | 5,947,355 | 6,282,063 |
| 2018 | 348,970 | 6,095,890 | 6,444,860 |
| 2019 | 350,000 | 6,447,775 | 6,797,775 |
The prominent malls and multiplexes in Varanasi are JHV Mall in the Cantonment area, IP Mall in Sigra, IP Vijaya Mall in Bhelupur, Vinayak Plaza in Maldhaiya and PDR Mall in Luxa.
Notable landmarks
[edit]Apart from the 19 archaeological sites identified by the Archaeological Survey of India,[158] some of the prominent places of interest are the Aghor Peeth, the Alamgir Mosque, the Ashoka Pillar, the Bharat Kala Bhavan (Art Museum), the Bharat Mata Mandir, the Central University for Tibetan Studies, the Dhanvantari Temple, the Durga Temple, the Jantar Mantar, the Kashi Vishwanath Temple, the Sankat Mochan Hanuman Temple, the Mahatma Gandhi Kashi Vidyapith, the Shri Vishwanath Temple on the BHU campus, the Ramnagar Fort, the Riverfront Ghats, the Tulsi Manas Temple.[159]

Jantar Mantar
[edit]The Jantar Mantar observatory, constructed in 1737, is located above the ghats along the Ganges, and is adjacent to the Manmandir and Dasaswamedh Ghats and near the palace of Jai Singh II of Jaipur. While less equipped than the observatories at Jaipur and Delhi, the Jantar Mantar has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.[160]
Ramnagar Fort
[edit]
The Ramnagar Fort, located near the Ganges on its eastern bank and opposite the Tulsi Ghat, was built in the 18th century by Kashi Naresh Balwant Singh with cream-coloured chunar sandstone. The fort is a typical example of the Mughal architecture with carved balconies, open courtyards, and scenic pavilions. At present, the fort is in disrepair. The fort and its museum are the repository of the history of the kings of Benares. Cited as an "eccentric" museum, it contains a rare collection of American vintage cars, bejewelled sedan chairs, an impressive weaponry hall, and a rare astrological clock.[161] In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan which is a part of a museum within the fort. Many books illustrated in the Mughal miniature style are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films.[161][162]
Ghats
[edit]The Ghats in Varanasi are world-renowned embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions.[163] The ghats are an integral complement to the Hindu concept of divinity represented in physical, metaphysical, and supernatural elements.[164] Varanasi has at least 84 ghats, most of which are used for bathing by pilgrims and spiritually significant Hindu puja ceremony, while a few are used exclusively as Hindu cremation sites.[165][166][167] Steps in the ghats lead to the banks of Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat, and the Harishchandra Ghat, where Hindus cremate their dead. Many ghats are associated with Hindu legends and several are now privately owned.[168]
Many of the ghats were constructed under the patronage of the Marathas like Scindias, Holkars, Bhonsles, and Peshwas. Most are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular tourist attraction. The extensive stretches of ghats in Varanasi enhance the riverfront with a multitude of shrines, temples, and palaces built "tier on the tier above the water's edge".[43]
The Dashashwamedh Ghat is the main and probably the oldest ghat of Varanasi located on the Ganges, close to the Kashi Vishwanath Temple.[citation needed]

It is believed that Brahma created this ghat to welcome Shiva and sacrificed ten horses during the Dasa-Ashwamedha yajna performed there. Above and adjacent to this ghat, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi, which are all important pilgrimage sites. A group of priests performs "Agni Pooja" (Sanskrit: "Worship of Fire") daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the entire universe. Special aartis are held on Tuesdays and on religious festivals.[166]
The Manikarnika Ghat is the Mahasmasana, the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. According to a myth, it is said that an earring of Shiva or his wife Sati fell here. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times throughout its existence.[166]
The Jain Ghat is believed to birthplace of Suparshvanatha (7th Tirthankara) and Parshvanatha (23rd tirthankara). The Jain Ghat or Bachraj Ghat is a Jain Ghat and has three Jain Temples located on the banks of the River. It is believed that the Jain Maharajas used to own these ghats. Bachraj Ghat has three Jain temples near the river's banks, and one them is a very ancient temple of Tirthankara Suparswanath.[citation needed]
- Ghats in Varanasi
-
The Jain Ghat/Bachraj Ghat
-
Kedar Ghat during Kartika Purnima
Temples
[edit]-
The Kashi Vishwanath Temple, the most important temple in Varanasi.
-
Shri Vishwanath Mandir has the tallest temple tower in the world.[169]
-
The 18th century Durga Kund Temple
Among the estimated 23,000 temples in Varanasi,[38] the temples most popular for worship are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple, known for monkeys that reside in the large trees nearby.[74][170][32]
- The Kashi Vishwanath Temple, on the Ganges, is one of the 12 Jyotirlinga Shiva temples in Varanasi.[170] The temple has been destroyed and rebuilt several times throughout its existence. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple.[171] The temple, which is also known as the Golden Temple,[172] was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold and were donated in 1839 by Ranjit Singh, the ruler of Punjab. The dome is scheduled to receive gold plating through a proposed initiative of the Ministry of Culture and Religious Affairs of Uttar Pradesh. Numerous rituals, prayers, and aartis are held daily at the temple between 02:30 and 23:00.[173]
- The Sankat Mochan Hanuman Temple, which is situated by the Asi River, is one of the sacred temples of the Hindu god Hanuman.[174] The present temple was built in the early 1900s by the educationist and Indian independence figure, Pandit Madan Mohan Malaviya, the founder of Banaras Hindu University.[175] According to Hindu legend the temple was built on the spot where the medieval Hindu saint Tulsidas had a vision of Hanuman.[176] During a 7 March 2006 terrorist attack, one of three explosions hit the temple while a wedding was in progress, and resulted in injuries to 30 people apart from 23 deaths.[175] Following the attack, a permanent police post was installed inside the temple.[177]
- There are two temples dedicated to the goddess Durga in Varanasi: Durga Mandir built in the 16th century (exact date not known), and Durga Kund (Sanskrit 'kund' meaning "pond or pool") built in the 18th century. A large number of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in the Nagara architectural style, has multi-tiered spires[172] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). During annual celebrations of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.[178] While the Annapurna Temple, located nearby to the Kashi Vishwanath Temple, is dedicated to Annapoorna devi, the goddess of food,[170] the Sankatha Temple adjacent to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha Temple has a large sculpture of a lion and a cluster of nine smaller temples dedicated to the nine planets.[170]
- Parshvanath Jain temple is the temple of Jain religion dedicated to Parshvanath, the 23rd Thirthankara who was born at Bhelpur in Varanasi. The idol deified in the temple is of black colour and 75 centimetres (30 inches) in height. It is located in Bhelapur about 5 kilometres (3.1 miles) from the centre of Varanasi city and 3 kilometres (1.9 miles) from the Benares Hindu University. It belongs to the Digambar sect of Jainism and is a holy tirtha or pilgrimage centre for Jains.
- Other temples of note are: the Bharat Mata Mandir, dedicated to the national personification of India, which was inaugurated by Mahatma Gandhi in 1936, the Kalabhairav Temple, the Mrithyunjay Mahadev Temple, and the New Vishwanath Temple located in the campus of BHU, the Tulsi Manas Mandir.[170]
Mosques
[edit]
There are 15 mosques of significant historical value in Varanasi. Of particular note are the Abdul Razzaq, Alamgir, Bibi Razia, Chaukhambha, Dhai Nim Kangore, Fatman, Ganje Shahada, Gyanavapi, and Hazrat Sayyed Salar Masud Dargah. Many of these mosques were constructed from the components of the Hindu shrines which were destroyed under the auspices of subsequent Muslim invaders or rulers. The two such well known mosques are the Gyanvapi Mosque and the Alamgir Mosque.[179]
The Gyanvapi Mosque was built by the Mughal emperor Aurangzeb in 1664 CE, after destroying a Hindu temple.[180] Gyan Vapi (Sanskrit: "the well of knowledge"), the name of the mosque, is derived from a well of the same name located within the precincts of the mosque.[181] The remains of an erstwhile temple can be seen in the foundation, the columns and at the rear part of the mosque.[182] The façade of the mosque is modelled partially on the Taj Mahal's entrance.[183] The mosque is administered by the Anjuman Inthazamiya Masajid (AIM).[184]
The Alamgiri Mosque was built in the 17th century by Aurangzeb over the ruins of a Hindu temple known as Bindu Madhav Temple.[185] The temple that was destroyed was dedicated to Vishnu in the form of Bindu Madhav and had been built by Beni Madhavrao Scindia, a Maratha chieftain from Gwalior. When emperor Aurangzeb had captured Banaras, he had ordered total destruction of all Hindu temples there. Aurangzeb then built a mosque over the ruins of this temple in 1669[186] and named it as Alamagir Mosque in the name of his own honorific title "Alamgir" which he had adopted after becoming the emperor of Mughal empire.[187][182] The mosque is located at a prominent site above the Panchganga Ghat, which is a funerary ghat facing the Ganges.[188] The mosque is architecturally a blend of Islamic and Hindu architecture, particularly because of the lower part of the walls of the mosque having been built fully with the remains of the Hindu temple.[187] The mosque has high domes and minarets.[189][182] Two of its minarets had been damaged; one minaret crashed killing a few people and the other minaret was officially brought down because of stability concerns.[182] Non-Muslims are not allowed to enter the mosque.[190] The mosque has a security cordon of a police force.[191]
Shri Guru Ravidass Janam Asthan
[edit]Shri Guru Ravidass Janam Asthan, at Sir Gobardhan is the ultimate place of pilgrimage or religious headquarters for followers of the Ravidassia religion.[192] The foundation stone was laid on 14 June 1965 on Ashad Sankranti day at the birthplace of Ravidas. The temple was completed in 1994.[193]
Sarnath
[edit]
Sarnath is located 10 kilometres north-east of Varanasi near the confluence of the Ganges and the Varuna rivers in Uttar Pradesh, India.
The deer park in Sarnath is where Gautama Buddha first taught the Dharma, and where the Buddhist Sangha came into existence through the enlightenment of Kondanna,[194] as described by the Dhammacakkappavattana Sutta.
The city is mentioned by the Buddha as one of the four places of pilgrimage which his devout followers should visit.[195]
Culture
[edit]Literature
[edit]Renowned Indian writers who have resided in the city were Kabir, Ravidas, and Tulsidas, who wrote much of his Ram Charit Manas here. Kulluka Bhatt wrote the best known account of Manusmriti in Varanasi in the 15th century.[citation needed] Later writers of the city have included Acharya Shukla, Baldev Upadhyaya, Bharatendu Harishchandra, Devaki Nandan Khatri, Premchand, Hazari Prasad Dwivedi, Jaishankar Prasad, Kshetresa Chandra Chattopadhyaya, Sudama Pandey (Dhoomil), Vagish Shastri, and Vidya Niwas Mishra.[citation needed]
Several newspapers and journals are or were published in Varanasi such as Varanasi Chandroday and its successor Kashivartaprakashika, which became a weekly journal, first published on 1 June 1851.[196] The main newspaper is Aj, a Hindi-language nationalist newspaper first published in 1920.[197] The newspaper was the bulwark of the Indian National Congress and is a major newspaper of Hindi northern India.[197]
Art
[edit]
Varanasi is a major centre of arts and designs. It is a producer of silks and brocades with gold and silver thread work, carpet weaving, wooden toys, bangles made of glass, ivory work, perfumes, artistic brass and copper ware and a variety of handicrafts.[198][199] The cantonment graveyard of the British Raj is now the location of Varanasi's Arts and Crafts.[200]
Notable artists (musicians and dancers) and historians who are connected with the city include Thakur Jaidev Singh, Mahadev Prasad Mishra, Bismillah Khan, Ravi Shankar, Girija Devi, Gopal Shankar Misra, Gopi Krishna, Kishan Maharaj, Lalmani Misra, Premlata Sharma, N. Rajam, Siddheshwari Devi, Samta Prasad, Sitara Devi,[201] Chhannulal Mishra, Rajan Sajan Mishra, Ritwik Sanyal, Soma Ghosh, Devashish Dey, Ramkrishna Das and Harish Tiwari.
Music
[edit]
Varanasi's music tradition is traced to the Pauranic days. According to ancient legend, Shiva is credited with evolving music and dance forms. During the medieval era, Vaishnavism, a Bhakti movement, grew in popularity, and Varanasi became a thriving centre for musicians such as Surdas, Kabir, Ravidas, Meera and Tulsidas. During the monarchic rule of Govind Chandra in the 16th century, the Dhrupad style of singing received royal patronage and led to other related forms of music such as Dhamar, Hori, and Chaturang. Presently the Dhrupad maestro Pandit Ritwik Sanyal from Varanasi is working for the revival of this art-music.[202]
The legend Bollywood singer Hemant Kumar or, Hemanta Mukherjee known as "Voice Of God" was born in Benaras. In recent times, Girija Devi, the native famous classical singer of thumris, was widely appreciated and respected for her musical renderings.[203] Varanasi is also associated with many great instrumentalists such as Bismillah Khan[202] and Pandit Ravi Shankar, the famous sitar player and musicologist who was given the highest civilian award of the country, the Bharat Ratna.[204] Varanasi has joined the global bandwagon of UNESCO "Cities of Music" under the Creative Cities Network.[205]
Festivals
[edit]On Maha Shivaratri (February), a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.[74] Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.[206] The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman. A special puja, aarti, and a public procession is organised.[207][208] Since 1923, the temple has organised a five-day classical music and dance concert festival named Sankat Mochan Sangeet Samaroh, wherein iconic artists from all parts of India are invited to perform.[74]

The Durga Puja celebrated by bengalis of Varanasi in a large form.A centuries-old Durga idol housed in Purana Durga Bari, installed in 1767 by Kali Prasanna Mukhopadhyay.The Bharat Sevashram Sangha was founded in 1939,which is celebrating Durga Puja from decades.The famous Durga Kund Mandir was constructed by Rani Bhabani of Natore is another place for devotion of Durga. Along with several local bengali cultural clubs performs several functions like jatra (folk theatre) singing competitions, dhunuchi nach, dance programs performed by the girls along with free Bhandaras for five days in several puja pandals. Volunteers majorly helps, present in every pandal and the celebration happens grandly.
The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa.[72] The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days.[72] On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana.[72] Kashi Naresh Udit Narayan Singh started this tradition around 1830.[72]
Chhath Puja is celebrated on the sixth day of the lunar month of Kartika (October–November).[209][210][211] The rituals are observed over four days.[212] They include holy bathing, fasting and abstaining from drinking water (vrata), standing in water, and offering prasad (prayer offerings) and arghya to the setting and rising sun.[213] Some devotees also perform a prostration march as they head for the river banks. Chhath puja is dedicated to the sun god "Surya" and his sister "Chhathi Maiya".[214] Chhath is considered as Mahaparva by the Bhojpuri people.[215]

Nag Nathaiya is celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November). It commemorates the victory of Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy, playing the role of Krishna, can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute, while an audience watches from the banks of the river or from boats.[216] Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile.[74] It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire. The festival attracts a large number of devotees.[217]
Ganga Mahotsav is a five-day music festival organised by the Uttar Pradesh Tourism Department, held in November–December. It culminates a day before Kartik Purnima, also called the Ganges festival. On this occasion the Ganges is attended by thousands of pilgrims, release lighted lamps to float in the river from the ghats.[74][206]
The primary Muslim festivals celebrated annually in the city are the Eid al-Fitr, Bakrid, mid-Sha'ban, Bara Wafat and Muharram. Additional festivals include Alvida and Chehlum. A non-religious festival observed by Muslims is Ghazi-Miyan-ka-byaha ("the marriage of Ghazi Miyan").[218][219]
Cuisine
[edit]In 2019, the sale of meat was banned within 250 meters of all Varanasi temples and heritage sites.[220] In 2025, the sale of all meat was banned in Varanasi during Navaratri.[221]
Education
[edit]
Historically, Varanasi has been a centre for education in India, attracting students and scholars from across the country.[222][223] Varanasi has an overall literacy rate of 80% (male literacy: 85%, female literacy: 75%).[95] It is home to a number of colleges and universities. Most notably, it is the site of Banaras Hindu University (BHU), which is one of the largest residential universities in Asia with over 20,000 students.[224] The Indian Institute of Technology (BHU) Varanasi is designated an Institute of National Importance and is one of 16 Indian Institutes of Technology. Other colleges and universities in Varanasi include Jamia-e-Imania, the Institute of Integrated Management and Technology, Mahatma Gandhi Kashi Vidyapith, Nav Sadhana Kala Kendra, Sampurnanand Sanskrit University and Sri Agrasen Kanya P.G. College. Various engineering colleges have been established in the outskirts of the city. Other notable universities and colleges include Institute of Medical Sciences, Sampurnanand Sanskrit Vishwavidyalaya, Central Institute of Higher Tibetan Studies, and Harish Chandra Postgraduate College. Some research oriented institutes were also established by the government such as International Rice Research Institute (IRRI),[225] Indian Institute of Vegetable Research[226] and National Seed Research and Training Centre.[227]

Varanasi also has three Kendriya Vidyalaya. Among them Kendriya Vidyalaya BHU holds the regional office of Varanasi Region of KVS and is seat of deputy commissioner. Kendriya Vidyalaya BHU is also accredited by the British Council. Other KVs are Kendriya Vidyalaya 39 GTC and Kendriya Vidyalaya DLW.[citation needed]
St. Joseph's Convent School, in Shivpur, Varanasi, was established by the Sisters of Our Lady of Providence of France as a Catholic (Christian) minority institution with the approval of the Government of Uttar Pradesh. It is an autonomous organisation under the diocese of the Bishop of Varanasi. It provides education not only to the Catholic Christian children, but also to others who abide by its rules.[228]
Another important institution is the Central Hindu School in Kamachha. This was established by Annie Besant in July 1898 with the objective of imparting secular education. It is affiliated to the Central Board of Secondary Education and is open to students of all cultures.[229][230]
Schools in Varanasi are affiliated with the Indian Certificate of Secondary Education (ICSE), the CBSE, or the Uttar Pradesh Board of Technical Education (U.P Board). The overall "state of education in Varanasi is ... not good."[231] Schools in Varanasi vary widely in quality, with private schools outperforming government schools.[231] In government schools, many teachers fail to come to class or to teach children.[231] Some government schools lack basic equipment, such as blackboards and sufficient desks and chairs for all students.[231] Private schools vary in quality, with the most expensive conducting lessons in English (seen as a key to children's success) and having computers in classrooms.[231] Pupils attending the more expensive private schools, tended to come from upper-class families.[231] Lower-cost private schools attracted children from lower-income families or those lower-income families with higher education aspirations.[231] Government schools tend to serve lower-class children with lower education aspirations.[231]
Media
[edit]Varanasi caters a lot of shooting from different film industries in India.[232] The temple town has emerged as a hub to Hindi film industry and South film industry.[233] Also, a chunk of Bhojpuri movies are shot in the city.[234] A few Bollywood movies that were shot, include Gangs of Wasseypur, Masaan, Raanjhanaa, Piku, Shubh Mangal Zyada Saavdhan and Super 30.[235][236][237][238][239] Some parts of the Hollywood movie The Curious Case of Benjamin Button were also shot.[240] Web series such as Mirzapur and Asur were also shot in temple town.[241][242]
Newspapers are widely available in Hindi and English. Aj, Hindi newspaper was established in 1920 in Varanasi.[243] Some publishers in the city are:
The city also hosts a Doordarshan Kendra, which was established in 1984 by Prime Minister Indira Gandhi. In 1998, Doordarshan studio was setup.[251]
FM/AM Stations available in the city are:[252][253][254]
- Radio City 91.9 MHz
- Red FM 93.5 MHz
- BIG FM 95.0 MHz
- Radio Mirchi 98.3 MHz
- Radio Sunbeam 90.4 MHz
- AIR Vividh Bharati 100.6 MHz
- Gyan Vani 105.6 MHz
- AIR Varanasi 1242 AM
Mobile apps such as "InVaranasi", "Varanasi" and "LiveVNS" provide a wide range of information related to travel and local news.[255][256][257]
Sport
[edit]Basketball, cricket, and field hockey are popular sports in Varanasi.[258] The main stadium in the city is the Dr Sampurnanda Stadium (Sigra Stadium), where first-class cricket matches are held.[259] The city also caters an AstroTurf hockey stadium named, Dr. Bheemrao Ambedker National Hockey Stadium.[260]
The Department of Physical Education, Faculty of Arts of BHU offers diploma courses in Sports Management, Sports Physiotherapy, Sports Psychology and Sports Journalism.[261] Also, BHU caters sports complexes including badminton court, tennis court, swimming pool and amphitheater.[262]
Gymnastics is also popular in Varanasi, and many Indian girls practise outdoors at the ghats in the mornings which hosts akhadas, where "morning exercise, a dip in the Ganges and a visit to Lord Hanuman" forms a daily ritual.[263] Despite concerns regarding water quality, two swimming clubs offer swimming lessons in the Ganges.[264]
The Varanasi District Chess Sports Association (VDCSA) is based in Varanasi, affiliated to the regional Uttar Pradesh Chess Sports Association (UPCSA).[265]
Transport
[edit]Within the city mobility is provided by taxis, rickshaws, cycle rickshaws, and three-wheelers, but with certain restrictions in the old town area of the city.[266]
Air transport
[edit]
Varanasi is served by Lal Bahadur Shastri International Airport (IATA: VNS, ICAO: VEBN), which is approximately 26 km (16 mi) from the city centre in Babatpur.[267] The airport's new terminal was inaugurated in 2010, and it was granted international airport status on 4 October 2012.[268]
Railways
[edit]
Varanasi Junction, commonly known as Varanasi Cantt Railway Station, is the city's largest railway station. More than 360,000 passengers and 240 trains pass through each day.[269] Banaras railway station is also a Terminal station of Varanasi. Because of huge rush at Varanasi Junction, the railway station was developed as a high facilitated terminal. Varanasi City railway station is also one of the railway stations in Varanasi district. It is located 4 kilometres (2.5 mi) north-east of Varanasi Junction railway station. It serves as Terminal station because of heavy rush at Varanasi Junction. Pandit Deen Dayal Upadhyaya Junction railway station is also the important station in Varanasi suburban.[citation needed]
Some important express trains operating from the Varanasi Junction railway station and Banaras railway station are: Shiv Ganga Express runs between New Delhi Junction and Manduadih station while Mahamana Express runs between Varanasi junction and New Delhi Junction; the Udhna Varanasi Express that runs between Udhna (Surat) junction and Varanasi, a distance of 1,398 kilometres (869 mi);[270] the Kashi Vishwanath Express that runs between Varanasi and New Delhi railway station;[271] the Kanpur Varanasi InterCity express, also called Varuna express, which runs over a distance of 355 kilometres (221 mi) and connects with Lucknow (the capital city of Uttar Pradesh) and Varanasi;[272] and the Sabarmati Express which runs between Varanasi and Ahmedabad. Vande Bharat Express, a semi-high speed train was launched in the month of February in 2019 in the Delhi-Varanasi route.[273] The train reduced the time travel between the two cities by 15 per cent as compared to the Shatabdi Express.[274]
Varanasi has following railway stations within the city suburbs:[275][276]
| Station Name | Station Code | Railway Zone | Number of Platforms |
|---|---|---|---|
| Varanasi Junction
Also: Varanasi Cantt |
BSB | Northern Railway | 11 |
| Banaras Railway Station | BSBS | North Eastern Railway | 8 |
| Varanasi City Railway Station | BCY | North Eastern Railway | 5 |
| Kashi Railway Station | KEI | Northern Railway | 3 |
| Sarnath Railway Station | SRNT | North Eastern Railway | 3 |
| Deen Dayal Upadhyaya Junction | DDU | East Central Railway | 8 |
| Shivpur Railway Station | SOP | Northern Railway | 3 |
| Bhulanpur Railway Station | BHLP | Northern Railway/North Eastern Railway | 2 |
| Lohta Railway Station | LOT | Northern Railway | 3 |
Ropeway
[edit]Kashi ropeway is under construction since 2023. It will be 3.75 kilometres (2.33 mi) long and will have a maximum capacity of 3000 passengers per hour per direction.[277][115][116][278] It will cover the cantonment area to Godowlia, which will reduce travel time from 45 minutes to around 15 minutes.[279]
Roads
[edit]
Auto rickshaws and E-rickshaws are the most widely available forms of public transport in the old city.[280] In the outer regions of the city, taxis are available.[280] Daily commuters prefer city buses, which operate on specific routes of urban and suburban areas. The city buses are operated by Varanasi City Transport Service Limited.[281] Nearly, 120 buses are operated by Varanasi City Transport Service Limited.[282]
The following National Highways pass through Varanasi:[283][284][285][286][287]
| National Highway | Route | Total Length |
|---|---|---|
| NH 19 | Delhi » Mathura » Agra » Kanpur » Prayagraj » Varanasi » Mohania » Barhi » Palsit » Kolkata | 1,323 km (822 mi) |
| NH 233 | Varanasi » Azamgarh » Tanda » Basti » Siddharthnagar » Lumbini (Nepal) | 288 km (179 mi) |
| NH 35 | Mahoba » Banda » Chitrakoot » Prayagraj » Mirzapur » Varanasi | 346 km (215 mi) |
| NH 31 | Unnao » Raebareli » Pratapgarh » Varanasi » Patna » Samsi | 968 km (601 mi) |
| NH 7 | Varanasi » Jabalpur » Nagpur » Hyderabad » Bangalore » Kanyakumari | 2,369 km (1,472 mi) |
The heavy traffic of the city is monitored through Integrated Traffic Management System. The smart traffic management system equips the city with automatic signal control system, separate signal system for pedestrians, traffic management centre at state level, area traffic control system, corridor management and dynamic traffic indicators for smooth movement of traffic.[288] Varanasi Traffic Police keeps an eye through Smart Command and Control Centre.[289][290]
Inland waterways
[edit]National Waterway 1 passes through Varanasi. In 2018, a new inland port was established on the banks of Ganges River.[291] The Multi-Modal Terminal is designed to handle 1.26 million metric tons of cargo every year and covers an area of 34 hectares.[292] Nearly, ₹170 crore was invested by the government to set up an inland port.[293] Maersk started its container service in 2019 by moving 16 containers on NW-1 from Varanasi to Kolkata. The port also catered PepsiCo, IFFCO Fertilizers, Emami Agrotech and Dabur for cargo movement.[294]
Projects
[edit]Due to growing population and industrial demands, the city is being implanted with several infrastructural projects.[295] In fiscal year 2014–18, the city was awarded with projects worth ₹30,000 crore.[296] The city is being invested by both private and public players in different sectors.[297] There are many undergoing projects and many have been planned.[citation needed]
Road
[edit]The government is executing seven road projects connecting Varanasi, the total project cost being ₹7,100 crore (US$840 million) and the total length of the project being 524 kilometres (326 mi).[citation needed] Some important projects are:
- Six lane Varanasi-Aurangabad section of NH-19[298]
- Six lane Varanasi-Allahabad NH-19[299]
- Four lane Varanasi-Gorakhpur NH-29[300]
- Ghagra Bridge-Varanasi section of NH-233[298]
- Four lane Varanasi-Azamgarh Section NH-233[301]
- Four lane Varanasi-Sultanpur NH-56[302]
- New four lane Varanasi-Ayodhya Highway[303]
- Varanasi Ring Road Phase – 2[304]
- Ganga Expressway Phase – 2[305]
- Varanasi-Ranchi-Kolkata Greenfield Expressway[306]
- Purvanchal Link Expressway[307]
Railways
[edit]In 2018, the budget reflected undergoing rail projects of worth ₹4,500 crore (US$530 million). Some important projects are:[308]
- 3rd rail line between Varanasi-Mughalsarai[309]
- New Delhi-Varanasi High Speed Rail Corridor[310]
- Eastern Dedicated Freight Corridor (Jeonathpur Railway Station)[311]
- Kashi Railway Station to be developed as Intermodal Station (IMS)[312][313]
Airport
[edit]- Extension of runway by 1325 meters (First of its kind: National Highway under the airport runway)[314]
- New terminal with passenger capacity of 4.5 million per year[315]
Metro
[edit]The Varanasi Metro is a rapid transit proposed for Varanasi. The proposed system consists of two lines, spanning from BHEL to Banaras Hindu University (19.35 kilometres (12.02 mi)) and Benia Bagh to Sarnath (9.885 kilometres (6.142 mi)). The feasibility study of the project was done by RITES and was completed in June 2015. There will be 26 stations, including 20 underground and six elevated on the two lines, which includes total length of 29.235 kilometres (18.166 mi) consisting of 23.467 kilometres (14.582 mi) underground, while 5.768 kilometres (3.584 mi) will be elevated.[316][317][318][319] The total estimated completion cost for construction of Varanasi Metro is estimated to be ₹13,133 crore (US$1.6 billion).[320]
Commercial
[edit]- Rudraksha Convention Centre[321]
- Kashi Vishwanath Corridor[322]
- 100 acres (40 ha) freight village for multimodal terminal[323]
- Film city to be developed in area of 106 acres (43 ha)[324]
- Bus terminal cum shopping mall[325][326]
- IT Park[327]
- Textile Park[328][329]
- Integrated Commissioner Complex (ICC) twin towers[330]
Notable people
[edit]Sister cities
[edit]See also
[edit]Gallery
[edit]References
[edit]Notes
[edit]Citations
[edit]- ^ a b Varanasi City:
—"Census of India: Varanasi M. Corp". censusindia.gov.in. Archived from the original on 6 May 2021. Retrieved 10 February 2021.
—"Census of India: Varanasi CB". censusindia.gov.in. Archived from the original on 6 May 2021. Retrieved 10 February 2021. - ^ Dikshit, Rajeev (13 May 2023). "In Varanasi BJP's Ashok Tiwari defeats SP by 1.33L votes". The Times of India. Retrieved 21 May 2023.
- ^ "Varanasi City". 7 January 2022. Archived from the original on 19 August 2021. Retrieved 21 November 2020.
- ^ "District Census Handbook Varanasi" (PDF). censusindia.gov.in. Archived (PDF) from the original on 25 November 2020. Retrieved 23 December 2020.
- ^ "Urban Agglomerations/Cities having population 1 lakh and above" (PDF). Office of the Registrar General & Census Commissioner, India. Archived (PDF) from the original on 17 October 2013. Retrieved 12 May 2014.
- ^ a b "52nd Report of the Commissioner for Linguistic Minorities in India" (PDF). nclm.nic.in. Ministry of Minority Affairs. Archived from the original (PDF) on 25 May 2017. Retrieved 26 December 2018.
- ^ "Varanasi saw Rs 40,000 crore worth of development in 8 years Keshav Maurya". ThePrint. Archived from the original on 26 March 2025. Retrieved 30 June 2025.
- ^ "Varanasi saw Rs 40,000 crore worth of development in 8 years Keshav Maurya". ThePrint. Archived (PDF) from the original on 19 August 2019. Retrieved 30 June 2025.
- ^ "Slum Free City Plan of Action Varanasi" (PDF). Archived (PDF) from the original on 28 June 2020. Retrieved 28 June 2020.
- ^ Chaurasia, Aalok Ranjan (26 July 2023). "Human Development in Districts of India 2019–2021". Indian Journal of Human Development. 17 (2): 219–252. doi:10.1177/09737030231178362. Retrieved 11 May 2024.
- ^ San Chirico, Kerry P. C. (2012), "Banaras", in Juergensmeyer, Mark; Roof, Wade Clark (eds.), Encyclopedia of Global Religion, Volume 1, pp. 114–116, ISBN 9780761927297,
Varanasi is the city's revived, post-independence designation, which combines the names of two rivers on either side of it.
- ^ "Varanasi", Encyclopaedia Britannica, 1 September 2021, retrieved 14 December 2021,
Varanasi, also called Benares, Banaras, or Kashi, city, southeastern Uttar Pradesh state, northern India.
- ^ San Chirico, Kerry P. C. (2012). "Banaras". In Juergensmeyer, Mark; Roof, Wade Clark (eds.). Encyclopedia of Global Religion. Vol. 1. pp. 114–116. ISBN 9780761927297.
The city was identified in the Pali language as Baranasi, from which emerged the corrupt form of the name, 'Banaras', by which the city is still widely known.
- ^ "Benares" is the name that appears in the 1909 official map of India.
- ^ a b San Chirico, Kerry P. C. (2012). "Banaras". In Juergensmeyer, Mark; Roof, Wade Clark (eds.). Encyclopedia of Global Religion. Vol. 1. pp. 114–116. ISBN 9780761927297.
... in the fifth century BCE, ... the Kingdom of Kashi was one of the 16 kingdoms to emerge from the ascendant Aryan tribes.
- ^ *Fouberg, Erin H.; Moseley, William G. (2018), Understanding World Geography, New York: John Wiley & Sons, p. 173, ISBN 9781119473169, OCLC 1066742384,
The city of Varanasi, India, is central to the death tradition in Hinduism. Hindus see Varanasi as the world of death and life, and some make pilgrimages to Varanasi to die. In Hindu tradition, if a person dies in the holy city of Varanasi on the Ganges River, he or she is attains moksha, or freedom from the cycle of death and rebirth. Pilgrims travel to Varanasi to cremate their deceased relatives on the ghats along the river.
- Eck, Diana (2013) [1981], Banaras, the City of Light, Alfred Knopf Inc, [Columbia University Press], p. 324,
–No other city on earth is as famous for death as is Banāras. More than for her temples and magnificent ghāts, more than for her silks and brocades, Banāras, the Great Cremation Ground, is known for death. At the centre of the city along the riverfront is Manikarnikā, the sanctuary of death, with its ceaselessly smoking cremation pyres. The burning ghāt extends its influence and the sense of its presence throughout the city.
- Parry, Jonathan P. (2000) [1994], Death in Banaras, Lewis Henry Morgan Lectures, Cambridge University Press, p. 1, ISBN 9780521466257,
As a place to die, to dispose of the physical remains of the deceased and to perform the rites which ensure that the departed attains a 'good state' after death, the north Indian city of Banaras attracts pilgrims and mourners from all over the Hindu world.
- Singh, Ravi Nandan (2022). Dead in Banaras: An Ethnography of Funeral Travelling. Oxford, UK: Oxford University Press.
The present-day Banaras, at first sign, is a new place. Rightly so, the baton must then pass on to an all new chronicling of the place. Yet, a connecting link, as always, may come into play, between the book's time and other times of Banaras. Let me give an example of what such a connection might look like. Jonathan Parry (1994) in his classic Death in Banaras laments in the preface to the book that he could not incorporate the coming in of the electric crematorium in his descriptions of the funerary organization in Banaras. Two decades later into my fieldwork, I found that it is in part, the efficiency of the open-air, manual cremation that Parry so effectively captures in his book that explains how a promising symbol of industrial modernity, the electric crematorium, falls short of the typecast. In the years between his book and my fieldwork, the electric crematorium sat lonely and was sparingly used against the cheer of the always-on, busy, manual pyres whose flames continue to dot the scene of the ghats in a contrasting relief. In this above sense, I believe, Parry already provides us a portrait of the electric crematorium's social imaginary in Banaras. The question of the shift from wooden pyres to the electric crematorium is then not about competing technologies but that of ethics with which the dead are tended to amidst the assemblies of funeral travellers.
- Eck, Diana (2013) [1981], Banaras, the City of Light, Alfred Knopf Inc, [Columbia University Press], p. 324,
- ^ Garces-Foley, Kathleen (2022), "At the Intersection of Death and Religion", in Garces-Foley, Kathleen (ed.), Death and Religion in a Changing World (2 ed.), London and New York: Routledge, p. 186, doi:10.4324/9781003126997, ISBN 978-0-367-64930-2,
It is not uncommon for immigrants to discover that their long-established death practices are deemed unacceptable by civil authorities in their new home. We see this for example in the experiences of Sikhs and Hindus living in Sweden and the United States where open cremation pyres are not permitted. Market forces and social context also shape religious practices by limiting access to some goods and services while promoting others and offering new possibilities for action. ... The logistical difficulty of transporting a body from the United States or the UK to the auspicious city of Varanasi, India, for cremation is surmounted by entrepreneurial service providers who manage the process for Hindu customers.
- ^ Arnold, David (2021), Burning the Dead: Hindu Nationhood and the Global Construction of Indian Tradition, Oakland: University of California Press, p. 11, ISBN 9780520379343, LCCN 2020026923,
While Benares is undeniably central to the performance and perception of modern Indian cremation, that history cannot be told from Benares alone. Rather, ... the narrative needs to encompass colonial India's two main metropolises, Bombay (Mumbai) and Calcutta (Kolkata), as well as the movement of Indians overseas and their memorialization abroad. ... The history of cremation in India is far more than the history of traditional rites and practices that it is conventionally taken to be—if tradition is assumed to mean "timeless" custom and immutable belief. On the contrary, cremation in modern India and across the South Asian diaspora is a history of contestation and change, of longing and denial, adaptation and innovation. India, too, has gifted to the world a modern cremation movement, though its meaning, form, and global resonance necessarily differed substantially from the Western cremation movement with which it was nearly contemporaneous.
- ^ *Williams, Philippa (17 January 2019). "Working Narratives of Intercommunity Harmony in Varanasi's Silk Sari Industry". In Jeffrey, Roger; Jeffrey, Craig; Lerche, Jens (eds.). Development Failure and Identity Politics in Uttar Pradesh. SAGE. pp. 211–238. ISBN 978-81-321-1663-9.
'Varanasi … is the city where Hindus and Muslims … are interwoven like threads as in the lovely silk saris for which Kashi (Varanasi) is so famous for (Puniyani, 2006).'(quoted) Varanasi is most often represented as a sacred Hindu pilgrimage centre (see Eck, 1983), as its social and cultural urban spaces have been often examined through the imagined and lived realities of Hinduism (Hertel and Humes, 1993; Parry, 1994; Singh and Rana, 2002). But it is also home to a sizeable Muslim population, which in 2001 comprised 30 per cent of the city's residents, significantly more than the percentage of Muslims in UP (Census of India, 2001). Unlike the city's majority Hindu inhabitants (63 per cent), who occupy a range of occupations in different economic sectors, Muslims in the city are predominantly involved in the production of silk fabrics, as well as other smaller artisanal industries (see Kumar, 1988). Muslims first settled in Varanasi in the eleventh century, when, following the defeat of an invading Muslim army, women, children and civilians were permitted to remain on the northern side of the city and serve the Hindu kings. Many learned the craft of weaving, incorporating their skills and designs into the fabrics. Jean-Baptiste Tavernier, the French explorer and cultural anthropologist, visited Varanasi between 1660 and 1665 and reported that in the courtyard of a rest house in the Chowk area the trading of reshmi (silk) and suti (cotton) fabrics was taking place between Muslim karigars (artisans or craftsmen) and Hindu Mahajans (traders)
- Puniyani, Ram (21 April 2006), "Tackling Terrorism – Varanasi, Jama Masjid Show the Way", CounterCurrents.Org,
Varanasi, like many other cities of the country is the city where Hindus and Muslim of the city are interwoven like threads as in the lovely silk saris for which Kashi is so famous for. This town has hundreds and hundreds of Muslims artisans weaving the beautiful silk apparels, which are sold by the Hindu traders. This is also a city where on one hand we see the likes of Munshi Premchand, who wrote in Urdu as Nawab Rai and also crafted the acme of Hindi literature, which is not only progressive but is also a celebration of composite traditions of the country. This is also the city of the likes of Ustad Bismillah Khans, whose Shahanai begins with devotion to Hindu deities and hums the pleasant enchanting music into the ears of the whole nation. It is also the city which like most of the cities of the country, highlights the intercommunity amity in its most pleasant flavor.
- Mallet, Victor (2017). River of Life, River of Death: The Ganges and India's Future. Oxford, UK: Oxford University Press. ISBN 9780198786177. LCCN 2017939064.
Modi, however, went out of his way to court Varanasi's Muslims—they account for nearly a quarter of the city's 1.6 million voters—and to emphasize its multicultural, syncretic traditions when he was on the campaign trail in 2014. He praised not only Hindu but also Muslim cultural figures, including the musician Bismillah Khan, and said Khan was arguably the greatest symbol of Ganga-Jamuni tehzeeb (Ganga-Yamuna culture), a riverine phrase often used to describe the intertwined Hindu-Muslim culture of north India where those two rivers flow. Modi also targeted the important Muslim community of sari weavers in the district of Lallapura. Varanasi's silk wedding saris, lavishly designed and interwoven with gold thread, are much sought after by Indians from across the country and from overseas, and Modi promised to help the weavers acquire modern technology, quality raw materials and better marketing skills so they could compete with Chinese clothing manufacturers. 'The weavers of Varanasi are an integral part of the city's history', he wrote in a blog post on his nomination day. 'It is my resolve to ensure that they stand on their own feet with pride and their future generations have a bright future.' (pp. 51–52) An earlier great poet, son of Varanasi and symbol of north India's syncretic traditions, was the fifteenth-century Kabir, whose pithy lines in Hindi are still much quoted today by Indians over social media. Again, the legends surrounding his life are confused. He may have been born into a low-caste Muslim community of weavers or been a Hindu by birth. But he famously mocked the priesthoods and the rituals of both Muslims and Hindus, even to the extent of deliberately leaving holy Varanasi to die in an obscure town, when most north Indians would be heading in the other direction and yearning to expire within the boundaries of the city to find salvation. His contempt for organized religion is reflected in the legend of his death: Hindu and Muslim devotees argued over who should claim the poet's remains, but when the cloth covering his body was lifted, they found nothing underneath but a spray of flowers. (pp 60–61)
- Kumar, Nita (2017) [1988], The Artisans of Banaras: Popular Culture and Identity, 1880–1986, Princeton Legacy Library, Princeton University Press, pp. 15, 18, 137, ISBN 9781400886999,
The simplicty of weavers' weddings is a contrast even to those of other Muslims, such as the Pathans. (p. 15) ... Contrary to the experience of most artisan production in modern times, the silk weaving industry has actually flourished, and remained the commercial backbone of the Hindu pilgrimage and religious centre of Banaras. (p. 18) The debate on how Muslims in other parts of South Asia adjust an "Islamic" identity with a territorial-cultural one which is heavily oriented towards local Hinduism is very instructive with regard to our material. The weaver of Banaras is as shaukeen a man as the Hindu and central to his life-style is the love of the outside, of akharas, and of music.(pp. 137–138)
- San Chirico, Kerry P. C. (2012), "Banaras", in Juergensmeyer, Mark; Roof, Wade Clark (eds.), Encyclopedia of Global Religion, Volume 1, pp. 114–116, ISBN 9780761927297,
This was the period in which an enduring cultural imprint was made in ... the establishment of muhallas or neighborhoods that exist to this day, in the presence of Sufi shrines dotting the landscape, and in the creation of a singular syncretic culture ... Today Islam accounts for more than one-third of Varanasi city's population. There are as many Muslims here as there are Brahmans, the majority of whom are weavers. The relationship between the Muslims who weave Banaras's famous saris and the Hindus who sell them explains in part by historically there has been less communal tension here than in other cities throughout South Asia.
- Puniyani, Ram (21 April 2006), "Tackling Terrorism – Varanasi, Jama Masjid Show the Way", CounterCurrents.Org,
- ^ San Chirico, Kerry P. C. (2012), "Banaras", in Juergensmeyer, Mark; Roof, Wade Clark (eds.), Encyclopedia of Global Religion, Volume 1, pp. 114–116, ISBN 9780761927297
- ^ Freitag, Sandria B. (1 January 1989). Collective Action and Community: Public Arenas and the Emergence of Communalism in North India. University of California Press. ISBN 978-0-520-06439-3.
- ^ Chatterji, Suniti Kumar (1963). Languages and Literatures of Modern India. Bengal Publishers.
- ^ Fogelin, Lars (2015). An Archaeological History of Indian Buddhism. Oxford and New York: Oxford University Press. pp. 87–88. ISBN 978-0-1999-4821-5.
In some specific cases the symbolism does seem specifically Buddhist. The capital at Sarnath, for example, has four wheels carved on its drum (see Figure 3.4). Critically, this is the only Mauryan capital that includes wheel motifs. It seems unlikely that it is merely coincidental that the capital was located at Sarnath—the location of the Buddha's first sermon, the place where the Buddha first turned the wheel of Dharma. Rather, it seems very likely that the wheel motif, at least at Sarnath, symbolized the wheel of Dharma in the specifically Buddhist sense of the term
- ^ "Varanasi", Encyclopaedia Britannica, 7 June 2022, retrieved 1 November 2022,
It was the capital of the kingdom of Kashi during the time of the Buddha (6th century BCE), who gave his first sermon nearby at Sarnath.
- ^ "When the spirit of Kabir took over the ancient ghats of Benares". The Sunday Guardian Live. 30 November 2019. Archived from the original on 4 December 2019. Retrieved 29 December 2019.
- ^ Bose, Melia Belli (2017). "Royal Matronage and a Visual Vocabulary of Indian Queenship: Ahilyabai Holkar's Memorial Commissions". In Bose, Melia Belli (ed.). Women, Gender and Art in Asia, c. 1500–1900. London and New York: Routledge. ISBN 9781351536554.
Each time prior to Aurangzeb's razing, the temple was rebuilt by prominent Rajputs, such as Raja Todar Mal (d. 1586), finance minister and high-ranking courtier to Mughal Emperor Akbar, in 1585. Although he did not sponsor the temple's rebuilding, among the Kashi Vishvanath's most illustrious donors is Raja Man Singh Kachhwaha of Amber, who commissioned several other temples and ghats in the vicinity. ... Raja Man Singh ... was also closely associated with the Mughal emperors Akbar and Jahangir, in whose armies and courts he served
- ^ Metcalf, Barbara (2009). "Introduction". In Metcalf, Barbara D. (ed.). Islam in South Asia in Practice. Princeton and London: Princeton University Press. ISBN 978-1400831388.
As Catherine Asher has argued, the temples of a Hindu noble like the Rajput Man Singh, built with Mughal patronage, should be seen as 'imperial projects,' reflecting bonds between nobles and the king and making empire-wide architectural styles.
- ^ Bayly, C. A. (19 May 1988). Rulers, Townsmen and Bazaars: North Indian Society in the Age of British Expansion, 1770–1870. CUP Archive. pp. 17–. ISBN 978-0-521-31054-3. Archived from the original on 4 April 2023. Retrieved 7 June 2021.
- ^ Bourke, Richard (8 September 2015), Empire and Revolution: The Political Life of Edmund Burke, Princeton University Press, p. 843, ISBN 9780691145112,
Since 1724 Awadh, "in extent about the size of England," had enjoyed effective autonomy as a quasi-independent province within the Mughal Empire. It came to terms with the British after the Battle of Buxar in 1764, finally signing up to the Treaty of Benares in 1773. This imposed on the Wazir of Awadh, Shuja-ud-Daula, the obligation to accept troops stationed in his territory while paying a subsidy to the British for the privilege. The Wazir's successor, Asaf-ud-Daula, agreed to increase this subsidy under the Treaty of Faizabad in 1775, at the same time ceding Benares to the Company.
- ^ Markovitz, Claude (24 September 2004), "Birth of the British Empire in India (1765–1818)", in Markovits, Claude (ed.), A History of Modern India, 1480–1950, Anthem Press, ISBN 9781843311522,
In the face of the hostility of all the dynamic forces of the country, the threat of the Marathas looming large on the frontiers, Asaf could count henceforth only on the help of the English, who exerted themselves to use this tumultuous situation to the full. In exchange for their military protection, the nawab granted them as early as 1775 the control of the region of Benares, in addition to a substantial increase in indemnity.
- ^ Bayly, Christopher (1983), Rulers, townsmen, and bazaars: north Indian society in the age of British expansion, 1770–1870, Cambridge University Press, pp. xii–xiii, ISBN 9780521229326,
In 1801 a large area of Awadh situated in the Doab and Rohilkhand were ceded to the British. It was added to districts conquered from the Marathas in 1803–4 around Delhi and Agra to form the 'Conquered and Ceded Provinces' of the British Bengal Presidency. The term 'Western Provinces' and later 'North-Western Provinces' came into gradual use to describe this area and the adjoining Benares Division; ... In 1856 the remaining 'Reserved Dominions' of the ruler of Awadh were annexed to become the British Province of Oudh under a Chief Commissioner. In 1901 the two provinces were amalgamated to become the United Province of Agra and Oudh.
- ^ a b Cunningham & Sastri 2002, pp. 131–140.
- ^ Eck 1982, p. 10, 58, refers to "Banares – which Hindus call Kashi, the City of Light" (p. 10) and "Hindus call it Kashi, the luminous City of Light" (p. 58)..
- ^ Talageri, Shrikant G. "The Geography of the Rigveda". Archived from the original on 8 August 2011. Retrieved 4 February 2007.
- ^ "Varanasi: About the city". Official website of Uttar Pradesh Tourism. Archived from the original on 8 July 2013. Retrieved 23 May 2013.
- ^ Melton 2007, p. 29.
- ^ Edward Sachau, 1910, Alberuni's India Archived 3 March 2018 at the Wayback Machine, p. 147, London: Kegan Paul, Trench, Trubner & Co. Ltd.
- ^ a b Bansal 2008, pp. 48–49.
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General bibliography
[edit]- Academy, Students'. Banaras (Varanasi) – The City of Gods. Lulu.com. ISBN 978-0-557-91475-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.[self-published source?]
- Asher, Catherine Blanshard (24 September 1992). Architecture of Mughal India. Cambridge University Press. ISBN 978-0-521-26728-1. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Bansal, Sunita Pant (2008). Hindu Pilgrimage: The Teerthas. Pustak Mahal. pp. 6–9, 3455. ISBN 9788122309973. Archived from the original on 4 April 2023. Retrieved 7 October 2020.
- Berwick, Dennison (1986). A Walk Along The Ganges. Dennison Berwick. ISBN 978-0-7137-1968-0. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Betts, Vanessa; McCulloch, Victoria (27 September 2013). India – The North: Forts, Palaces, the Himalaya Dream Trip. Footprint Travel Guides. ISBN 978-1-907263-74-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Bindloss, Joe; Brown, Lindsay; Elliott, Mark (2007). Northeast India. Lonely Planet. ISBN 978-1-74179-095-5. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Broughton, Simon; Ellingham, Mark (2000). World Music: Latin and North America, Caribbean, India, Asia and Pacific. Rough Guides. ISBN 978-1-85828-636-5. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
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- Callewaert, Winand M. (2000). Banaras: vision of a living ancient tradition. Hemkunt Press. p. 90. ISBN 81-7010-302-9. Archived from the original on 4 April 2023. Retrieved 16 August 2019.
- City Development Plan for Varanasi (PDF). Jawaharlal Nehru National Urban Renewal Mission. 2006. Archived from the original (PDF) on 23 February 2014.
- Cunningham, Alexander; Sastri, Surendranath Majumdar (2002) [1924]. Ancient Geography of India. Munshiram Manoharlal. ISBN 81-215-1064-3.
- Crowther, Geoff; Raj, Prakash A.; Wheeler, Tony (1984). India, a Travel Survival Kit. Lonely Planet. ISBN 9780908086542.
- Das, G. N. (1991). Couplets from Kabīr. Motilal Banarsidass. ISBN 978-81-208-0935-2. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Desai, Madhuri (2003). "Mosques, Temples, and Orientalists: Hegemonic Imaginations in Banaras". Traditional Dwellings and Settlements Review. 15 (1): 23–37. JSTOR 41758028.
- Dundas, Paul (2002) [1992], The Jains (Second ed.), Routledge, ISBN 978-0-415-26605-5
- Dunlop, Fiona; Sykes, Carol; Jackson, Felicity (2001). Fodor's Exploring India. Fodor's Travel Publications. ISBN 978-0-679-00707-4. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Eck, Diana L. (1982). Banaras, City of Light. Columbia University Press. ISBN 978-0-231-11447-9. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Gandhi, Surjit Singh (2007). History of Sikh Gurus Retold: 1469–1606 C.E. Atlantic Publishers & Dist. ISBN 978-81-269-0857-8. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Gupta, Amita (2006). Early Childhood Education, Postcolonial Theory, and Teaching Practices in India: Balancing Vygotsky and the Veda. Macmillan. ISBN 978-1-4039-7114-2. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Gupta, Shobhna (2003). Monuments of India. Har-Anand Publications. p. 11. ISBN 978-81-241-0926-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Herman, A. L. (1999). Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King, Jr., and Gautama the Buddha in the Twenty-First Century. SUNY Press. p. 153. ISBN 978-0-7914-3983-8. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Hussain, Ansar (1999). Rediscovery of India, The: A New Subcontinent. Orient Blackswan. ISBN 978-81-250-1595-6. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Jacobsen, Knut A. (2013). Pilgrimage in the Hindu Tradition: Salvific Space. Routledge. ISBN 978-0-415-59038-9. Archived from the original on 4 April 2023. Retrieved 29 December 2019.
- Jayaswal, Vidula (2009). Ancient Varanasi: an archaeological perspective (excavations at Aktha). Aryan Books International. ISBN 978-81-7305-355-9.
- Kasbekar, Asha (2006). Pop Culture India!: Media, Arts, And Lifestyle. ABC-CLIO. ISBN 978-1-85109-636-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Kishore, Kaushal (2008). Holy Ganga. Rupa Publications. ISBN 978-81-291-3328-1. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Kochhar, Atul (4 June 2015). Benares: Michelin Starred Cooking. Bloomsbury Publishing. ISBN 978-1-4729-2078-2. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Kramrisch, Stella (1946). The Hindu Temple. Motilal Banarsidass. ISBN 978-81-208-0223-0. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
{{cite book}}: ISBN / Date incompatibility (help) - Kumar, Brajesh (2003). Pilgrimage Centres of India. Diamond Pocket Books (P) Ltd. ISBN 978-81-7182-185-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Medhasananda (2002). Varanasi at the crossroads: a panoramic view of early modern Varanasi and the story of its transition. Ramakrishna Mission, Institute of Culture. ISBN 978-81-87332-18-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Mellor, Ronald; Podany, Amanda H. (2005). The World in Ancient Times: Primary Sources and Reference Volume. Oxford University Press. ISBN 978-0-19-522220-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Melton, J. Gordon (2007). The Encyclopedia of Religious Phenomena. Visible Ink Press. ISBN 978-1-57859-209-8. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Melton, J. Gordon; Baumann, Martin (2010). Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices. ABC-CLIO. ISBN 978-1-59884-204-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Merriam-Webster (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 910. ISBN 978-0-87779-044-0.
- Mitra, Swati, ed. (2002). Good Earth Varanasi City Guide. Eicher Goodearth Limited. ISBN 978-81-87780-04-5. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Mohanty, Bidyut (1993). Urbanisation in Developing Countries: Basic Services and Community Participation. Concept Publishing Company. ISBN 978-81-7022-475-4. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Out, Time (2010). Time Out India: Perfect Places to Stay, Eat and Explore. Time Out Guides Ltd. ISBN 978-1-84670-164-1. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Pandey, K. N. (1989). Adoption of Agricultural Innovations: A Study of Small and Marginal Farmers of Varanasi, U.P. Northern Book Centre. ISBN 978-81-85119-68-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Pintchman, Tracy (2005). Guests at God's Wedding: Celebrating Kartik among the Women of Benares. SUNY Press. ISBN 978-0-7914-8256-8. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Pletcher, Kenneth (2010). The Geography of India: Sacred and Historic Places. The Rosen Publishing Group. ISBN 978-1-61530-142-3. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Prakash, Satya (1981). Cultural Contours of India: Dr. Satya Prakash Felicitation Volume. Abhinav Publications. ISBN 978-0-391-02358-1. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Ray, Satyajit (2003). Adventures of Feluda : Mystery of the El. Penguin Books India. ISBN 978-0-14-333574-0. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Real Corp (2007). CORP 007 Proceedings. Lulu.com. ISBN 978-3-9502139-3-5. Archived from the original on 4 April 2023. Retrieved 6 March 2016.[self-published source?]
- Schreitmüller, Karen (2012). Baedeker India. Baedeker. ISBN 978-3-8297-6622-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Shackley, Myra (2001). Managing Sacred Sites: Service Provision and Visitor Experience. Cengage Learning EMEA. ISBN 978-1-84480-107-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Sharma, Urmila; Sharma, S.K. (2001). Indian Political Thought. Atlantic Publishers & Dist. ISBN 978-81-7156-678-5. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Sharma, Virendra Nath (1995). Sawai Jai Singh And His Astronomy. Motilal Banarsidass. ISBN 978-81-208-1256-7. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Shetty, Rekha (1 May 2014). Innovation Sutra: The Secret of Good Business and a Good Life. Penguin Books Limited. ISBN 978-93-5118-696-0.
- Singh, Ram Bali (1975). Rajput Clan-settlements in Varanasi District. National Geographical Society of India. OCLC 4702795.
- Singh, Rana (2 October 2009). Banaras: Making of India's Heritage City. Cambridge Scholars Publishing. ISBN 978-1-4438-1579-6. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Singh, Rana P.B.; Rana, Pravin S. (2002). Banaras region: a spiritual & cultural guide. Indica Books. ISBN 9788186569245.
- Sukul, Kuber Nath (1974). Varanasi Down The Ages. Kameshwar Nath Sukul. Archived from the original on 26 December 2018. Retrieved 17 March 2025.
- Tiwari, Reena (2010). Space-Body-Ritual: Performativity in the City. Lexington Books. ISBN 978-0-7391-2857-2. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Twain, Mark (1897). "L". Following the Equator: A journey around the world. Hartford, Connecticut: American Pub. Co. ISBN 0-404-01577-8. OCLC 577051. Archived from the original on 28 February 2008. Retrieved 7 February 2007.
{{cite book}}: ISBN / Date incompatibility (help) - Vera, Zak (2010). Invisible River: Sir Richard's Last Mission. AuthorHouse. ISBN 978-1-4389-0020-9. Archived from the original on 4 April 2023. Retrieved 6 March 2016.[self-published source?]
- Vit-Suzan, Dr Ilan (28 March 2014). Architectural Heritage Revisited: A Holistic Engagement of its Tangible and Intangible Constituents. Ashgate Publishing, Ltd. ISBN 978-1-4724-2064-0. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Warikoo, K. (1 November 2010). Religion and Security in South and Central Asia. Routledge. ISBN 978-1-136-89020-8. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Wilder-Smith, Annelies; Shaw, Marc; Schwartz, Eli (2012). Travel Medicine: Tales Behind the Science. Routledge. ISBN 978-0-08-045359-0. Archived from the original on 4 April 2023. Retrieved 6 March 2016.
- Wood, Jolie M.F. (2011). "Contentious politics and civil society in Varanasi". In Ajay Gudavarthy (ed.). Re-framing Democracy and Agency at India: Interrogating Political Society. Anthem Press. ISBN 978-0-85728-350-4.
Further reading
[edit]- Banks, Marcus; Morphy, Howard (1999). Rethinking Visual Anthropology. Yale University Press. ISBN 978-0-300-07854-1.
- Kara, Siddharth (2010). Sex Trafficking: Inside the Business of Modern Slavery. Columbia University Press. ISBN 978-0-231-13961-8.
- Misra, Jaishree (2007). Rani. Penguin Books India. ISBN 978-0-14-310210-6. A work of fiction.
- Mukherjee, Neela (2002). Alternative Perspectives on Livelihood, Agriculture and Air Pollution. Concept Publishing Company. ISBN 978-81-7022-986-5.
- Partridge, Christopher Hugh (2005). Introduction to World Religions. Fortress Press. ISBN 978-0-8006-3714-9.
- Singh, Sarina (2009). India. Lonely Planet. ISBN 978-1-74179-151-8.
- Singh, Vipul (2007). Longman Panorama History 7. Pearson Education India. ISBN 978-81-317-1175-0.
- Trayler, Richard (2010). Life Is Short...Compared to Eternity. Xulon Press. ISBN 978-1-61215-343-8.
External links
[edit]- Official website of Varanasi District
- State Government Tourism Website
- Banaras Bibliography Archived 8 December 2019 at the Wayback Machine at the Südasien-Institut, Heidelberg University
- Varanasi Documentary
Varanasi
View on GrokipediaEtymology
Origins and historical nomenclature
The name Varanasi derives from the ancient rivers Varuna, flowing to the north, and Asi, to the south, which demarcated the city's original boundaries along the Ganges River. This geographical etymology reflects the settlement's position between these tributaries, with the Varuna and Asi joining the Ganges and symbolizing the city's sacred extent in traditional accounts.[10][11] According to the Vamana Purana, these rivers originated from the body of the primordial being (Purusha) during cosmic creation, underscoring their mythological significance in defining the locale.[12] The city's primary ancient designation was Kāśī (Kashi), rooted in the Sanskrit verbal stem kaś-, connoting "to shine" or "to appear," thus earning it the epithet "City of Light" for its spiritual radiance. This nomenclature appears in early Vedic literature, including the Pippalada-samhita of the Atharvaveda, associating Kashi with luminous sanctity and early settlements.[13][14] References extend to the Mahabharata and Puranic texts, where Kashi denotes both the urban center and a surrounding kingdom, often linked to Shiva's abode and ritual purity.[15] Later historical nomenclature includes Banaras or Benares, a medieval Persian-influenced variant possibly emerging around the 11th century CE, which persisted through Mughal and British eras; during Aurangzeb's rule in the 17th century, it was briefly renamed Muhammadabad Banaras before reverting. These shifts highlight evolving administrative and cultural overlays on the core Vedic-Hindu identifiers, with Kashi retaining primacy in religious contexts.[15][14]Geography
Physical location and topography
Varanasi is situated in southeastern Uttar Pradesh state, northern India, on the western, or left, bank of the Ganges River in the Indo-Gangetic Plain.[16] [17] The city's geographic coordinates are approximately 25°19′N latitude and 83°00′E longitude, placing it about 797 kilometers southeast of New Delhi.[17] [18] It lies at an elevation of roughly 80 meters above sea level, within the flat, fertile alluvial expanse of the Ganges Valley.[18] The topography features a distinctive crescent-shaped riverfront formed by a meander in the Ganges, which flows generally from northwest to southeast through the region, cradling the urban core along its convex bank.[18] This configuration supports a continuous stretch of approximately 6.8 kilometers of ghats—stone steps descending to the river—for ritual bathing and other activities, extending from the confluence with the Asi River in the south to the Varuna River in the north.[17] [6] The surrounding terrain consists of low-lying floodplains prone to seasonal inundation, bordered by gently rising plateaus and ravines to the north and south, with the Ganges' erosive action shaping the steep escarpments and terraces that define the city's edge.[18] The area's sedimentary soils, deposited by the river over millennia, contribute to its agricultural productivity but also expose it to risks from monsoonal flooding and river migration.Climate and environmental factors
Varanasi lies in the humid subtropical climate zone (Köppen Cwa), marked by three distinct seasons: a hot summer from March to June, a monsoon period from June to September, and a cool winter from November to February. Average annual temperatures hover around 25.7°C, with summer highs routinely exceeding 40°C—peaking near 45°C in May—and winter lows dipping to 5–10°C, rarely below 7°C. Precipitation averages 982 mm annually, concentrated in the monsoon when over 80% of the yearly total falls, often causing flooding along the Ganges floodplain.[19][20][21]| Month | Avg High (°C) | Avg Low (°C) | Precipitation (mm) |
|---|---|---|---|
| January | 23 | 9 | 18 |
| April | 39 | 24 | 9 |
| July | 32 | 26 | 330 |
| October | 32 | 20 | 40 |
History
Mythological foundations
In Hindu tradition, Varanasi, known as Kashi or the "City of Light," is regarded as the primordial abode established by Lord Shiva following the cosmic dissolution known as mahapralaya. Puranic texts, including the Padma Purana, describe Kashi as emerging as the first settlement in the recreated universe, perched upon Shiva's own form, symbolizing its eternal and indestructible nature amidst cycles of creation and destruction.[28][29] This mythological foundation positions Kashi not as a human-constructed city but as a divine manifestation, where Shiva resides as Vishwanath, the "Lord of the Universe," ensuring its permanence even when other realms perish.[30] A central legend recounts Shiva's intervention in a primordial conflict between Brahma and Vishnu over cosmic supremacy, where Shiva manifested as an infinite jyotirlinga (pillar of light) at Kashi, affirming its role as a site of ultimate transcendence and moksha (liberation from rebirth). The Skanda Purana and Shiva Purana elaborate that Shiva chose Kashi as his eternal dwelling, vowing to grant spiritual emancipation to devotees who die within its bounds, thereby embedding the city's sanctity in themes of destruction, renewal, and divine grace.[31][29] The Manikarnika Ghat exemplifies these myths through the tale of divine earrings: Lord Vishnu is said to have excavated the Manikarnika Kund (sacred well) for Shiva and Parvati to bathe, during which Parvati's mani (jewel) and karnika (earring) fell into the waters, infusing the site with purifying power and marking it as a portal for souls to attain moksha under Shiva's gaze. This narrative, preserved in local traditions and Puranic accounts, underscores Kashi's association with the interplay of creation, dissolution, and eternal consciousness, distinct from empirical historical origins.[32][33]Ancient period: Vedic settlements to Mauryan empire
Archaeological excavations at Rajghat, located on the northern outskirts of modern Varanasi near the confluence of the Ganga and Varuna rivers, reveal the earliest known settlements associated with the ancient city, dating to the 8th century BCE.[2] These findings include pottery such as Northern Black Polished Ware (NBPW), indicative of urbanizing Iron Age communities, and structural remains like mud-brick platforms and drainage systems, suggesting organized habitation.[34] A 2016 study by IIT Kharagpur using radiocarbon dating on organic remains from the site extends continuous human occupation potentially back to around 2000 BCE, aligning with late Harappan or post-Indus transitional phases, though this predates distinctly Vedic cultural markers.[35] Vedic texts reference Kashi (the ancient name for Varanasi) as a significant kingdom during the late Vedic period (c. 1000–600 BCE), portraying it as a political entity with kings such as Divodasa, noted for military prowess against neighboring tribes.[14] The Atharvaveda mentions the Kashi realm in contexts of ritual and territorial power, while later texts like the Shatapatha Brahmana describe its rulers engaging in Vedic sacrifices and conflicts with Kosala and Magadha.[36] This period saw Kashi emerge as a mahajanapada, one of sixteen major Vedic-era polities, fueled by its strategic riverine location facilitating trade in cotton, metals, and grains, as well as its role as an early center for Brahmanical learning and ascetic traditions.[37] By the 6th century BCE, Kashi had developed into a prosperous urban center, evidenced by expanded fortifications and craft production sites uncovered at Rajghat, though it faced conquest by the Magadhan king Bimbisara around 500 BCE, integrating it into a larger Gangetic empire.[38] The subsequent Nanda dynasty (c. 345–322 BCE) maintained control until Chandragupta Maurya's rise, marking Varanasi's incorporation into the Mauryan Empire (c. 322–185 BCE) as a provincial hub.[39] Under Mauryan rule, particularly during Ashoka's reign (c. 268–232 BCE), the city experienced administrative standardization, with edicts promoting dhamma (moral governance) influencing local Buddhist monasteries, yet archaeological layers show continuity of Hindu ritual artifacts like yajna altars alongside emerging stupa foundations.[40] This era's polished ware and coinage finds underscore economic integration into the empire's vast network, spanning from Afghanistan to southern India, without disrupting the site's pre-existing settlement density.[34]Medieval period: Islamic invasions and Hindu endurance
In 1194 CE, following the Ghurid victory over the Gahadavala king Jayachandra at the Battle of Chandawar, Qutb-ud-din Aibak advanced on Varanasi, sacking the city and destroying an estimated 1,000 Hindu temples, including the prominent Kashi Vishwanath Temple dedicated to Shiva.[41][42] This raid marked the onset of sustained Islamic military dominance in the region under the nascent Delhi Sultanate, with temple desecrations serving both economic plunder and symbolic assertions of authority over Hindu sacred sites.[43] Subsequent rulers of the Delhi Sultanate imposed administrative control, extracting jizya taxes from the Hindu majority while periodically targeting religious infrastructure; records indicate further demolitions of the Vishwanath Temple, potentially under Hussain Shah Sharqi (r. 1458–1459 CE) of the Jaunpur Sultanate or Sikandar Lodi (r. 1489–1517 CE) of the Lodi dynasty.[44] Varanasi, then under fluctuating suzerainty including the Sharqi dynasty's rule from Jaunpur (1394–1479 CE), saw mosque constructions on razed temple sites, yet the underlying Hindu demographic and pilgrimage economy endured, as evidenced by contemporary accounts of bustling ghats and ongoing rituals.[6] Hindu resilience manifested in clandestine worship, community-funded rebuilds, and the 13th-century reconstruction of the Vishwanath Temple by local chieftains, preserving core Shaivite practices amid subjugation.[45] The bhakti movement further bolstered continuity, with saints like Ramananda (c. 14th–15th century) establishing ashrams in the city to promote devotional paths accessible despite institutional disruptions.[46] In the early 16th century, during the Lodi era, Guru Nanak visited Varanasi on his first udasi around 1506 CE, engaging with Brahmin scholars on devotion and humility at sites including Kashi Vishwanath and collecting writings from local sant poets like Kabir, underscoring the city's persistent spiritual vitality and interfaith engagements amid political subjugation.[47][48][49] This pattern of destruction followed by revival highlights the causal tenacity of embedded religious traditions, where invasions disrupted physical structures but failed to eradicate cultural and spiritual lifeways rooted in millennia-old Vedic foundations.[50]Mughal era: Temple destructions and reconstructions
During the Mughal period, Varanasi (then commonly known as Banaras) experienced fluctuating policies toward Hindu temples, with earlier emperors like Akbar (r. 1556–1605) granting land revenues and protections to temples and pandits in the region to foster administrative loyalty and cultural integration.[51] However, under Aurangzeb (r. 1658–1707), whose reign marked a shift toward stricter Islamic orthodoxy, major temple destructions occurred as part of efforts to suppress Hindu religious centers perceived as sites of potential rebellion and idolatry. Historical records, including Aurangzeb's own court chronicles, document at least 72 temples destroyed in Banaras and adjacent areas by the 1630s under Shah Jahan (r. 1628–1658), with further systematic demolitions under Aurangzeb targeting prominent shrines.[52] [51] The most notable destruction was that of the Kashi Vishwanath Temple, a central Shiva shrine, ordered by Aurangzeb via a farman issued on April 9, 1669 (12th regnal year), with demolition completed and reported to the court between September 2 and 18, 1669, as detailed in the Maasir-i-Alamgiri by Saqi Mustaid Khan. This act followed reports of the temple serving as a hub for anti-Mughal sentiments, though its selection among India's holiest sites suggests motivations beyond mere politics, aligning with Aurangzeb's edicts banning new temple construction and repairs in 1669 and prohibiting Hindu fairs. The Bindu Madhava Vishnu temple nearby was also razed around the same period, with debris used to construct the Gyanvapi Mosque on the Vishwanath site by 1678. English traveler Peter Mundy, visiting in the 1630s, corroborated widespread temple desecrations in the region, noting their conversion into stables or markets.[53] [54] [55] Reconstructions during the Mughal era were limited and often covert due to prohibitive policies, but Hindu communities persisted by erecting smaller shrines adjacent to destroyed sites or relocating idols to secure locations. For instance, after the 1669 Vishwanath demolition, priests shifted the primary lingam to a nearby makeshift temple, maintaining rituals amid ongoing Mughal oversight; fuller-scale rebuilding awaited post-Mughal patronage, such as by Maratha rulers. Local semi-autonomous zamindars under Mughal suzerainty, including Hindu chieftains, occasionally repaired minor temples or ghats with imperial grants, reflecting pragmatic tolerance when political stability was prioritized over iconoclasm. These efforts underscore Hindu resilience, with temples repeatedly restored in altered forms despite five major destruction cycles in Banaras from medieval Islamic incursions through the Mughal zenith.[56] [51][57]Colonial and independence era: British rule to 1947
![Chait Singh of Benares][float-right] The British East India Company gained control over Benares following the Treaty of Allahabad in 1765, which granted diwani rights in Bengal, Bihar, and Orissa after the Battle of Buxar, but effective administration in Benares was secured through cessions from the Nawab of Awadh in 1775.[58] Raja Chait Singh, installed as the hereditary ruler by the Company in 1770, rebelled in August 1781 against Governor-General Warren Hastings' demands for additional revenue and troops to fund the Second Anglo-Maratha War, leading to clashes where British forces under Hastings were initially repelled before suppressing the uprising.[59] Chait Singh was deposed and confined, with his nephew Mahip Narayan Singh appointed as raja under stricter British oversight, marking an early instance of resistance to Company fiscal impositions that prioritized revenue extraction over local autonomy.[60] Benares was recognized as a princely state in 1911, with the Maharaja retaining internal sovereignty from Ramnagar while the urban core remained under direct British administration as part of the North-Western Provinces, later the United Provinces.[61] The British period saw infrastructural developments, including railways connecting Varanasi by 1860s and enhancements to the city's commercial role in silk weaving and pilgrimage economy, though these served imperial trade interests.[62] Educationally, the founding of Banaras Hindu University in 1916 by Pandit Madan Mohan Malaviya, with viceregal assent, aimed to foster indigenous Hindu scholarship amid colonial influences, attracting private donations exceeding 1 crore rupees and establishing it as Asia's largest residential university.[63] [64] During the independence movement, Varanasi emerged as a hub of nationalist activity, with BHU students and faculty promoting swadeshi by boycotting British goods, spinning khadi, and participating in the Non-Cooperation Movement of 1920-1922.[65] Leaders like Malaviya mobilized support for Congress causes, while the city's religious networks amplified anti-colonial sentiment rooted in cultural revivalism. Upon India's independence on August 15, 1947, Maharaja Vibhuti Narayan Singh acceded the state to the Union, integrating Benares into Uttar Pradesh by 1949, ending princely rule without partition-related violence in the region.[16]Post-independence: Secular policies and Hindu revival
In 1947, following India's independence, the princely state of Benares, ruled by Maharaja Vibhuti Narayan Singh, acceded to the Union of India and was merged into Uttar Pradesh, placing Varanasi under a secular constitutional framework that guaranteed religious freedom while prohibiting discrimination on grounds of religion.[66] This integration preserved the city's Hindu-majority character amid national efforts to foster unity in a diverse polity, though longstanding temple-mosque disputes, rooted in pre-independence demolitions, persisted under legal scrutiny rather than resolution through policy.[67] India's secular policies, enshrined in Articles 25-28 of the Constitution, emphasized equal treatment of religions and culminated in the Places of Worship (Special Provisions) Act of 1991, which mandated maintaining the religious character of sites as on August 15, 1947, to prevent communal friction.[68] In Varanasi, this framework intersected with Hindu claims over sites like the Gyanvapi Mosque adjacent to the Kashi Vishwanath Temple, where petitioners argued the mosque was built atop a 16th-century temple destroyed by Mughal emperor Aurangzeb. A 1991 Varanasi district court ruling permitted Hindu priests to resume worship in a basement portion of the Gyanvapi complex, citing historical evidence of prior Hindu use, but the order was stayed in 1993 amid appeals, reflecting judicial caution under secular norms.[67][69] The case lay dormant for decades, with secular governance prioritizing status quo over archaeological inquiry, as evidenced by limited state intervention despite repeated petitions. Hindu revival gained momentum in the late 20th and early 21st centuries, driven by grassroots movements and political shifts toward asserting cultural heritage against perceived historical erasures. The 2019 Supreme Court verdict in the Ayodhya Ram Janmabhoomi case, affirming Hindu title based on archaeological evidence of a prior temple, emboldened similar claims in Varanasi, leading to renewed Gyanvapi petitions.[70] In 2020, a Varanasi court ordered an Archaeological Survey of India (ASI) examination of the Gyanvapi complex; subsequent 2022-2023 surveys revealed temple-like structures, pillars, and inscriptions beneath the mosque, alongside a disputed "Shivling" structure in the wazu (ablution) pool, bolstering arguments for pre-existing Hindu sanctity despite Muslim counter-claims of natural formation.[71][72] Courts permitted limited Hindu rituals at the site by 2023, marking incremental revival amid ongoing litigation, with the Allahabad High Court directing further ASI probes in 2024 to ascertain factual origins without altering possession.[73] Parallel to judicial efforts, infrastructural projects symbolized Hindu resurgence under the Bharatiya Janata Party (BJP) administration in Uttar Pradesh since 2017. Prime Minister Narendra Modi, representing Varanasi as his parliamentary constituency from 2014, initiated the Kashi Vishwanath Corridor project in March 2019, a ₹800 crore initiative to expand the temple precinct from 2,700 square feet to over 500,000 square feet by connecting it directly to the Ganges at Lalita Ghat.[74][75] Inaugurated in December 2021, the corridor incorporated over 100 acquired properties, restored ancient temple clusters, and enhanced pilgrim access, framing it as a reclamation of Kashi's pre-Mughal spiritual landscape while integrating modern amenities like museums and libraries.[76] Critics, including some Muslim stakeholders, alleged displacement of 40-odd families and erosion of syncretic neighborhoods, but proponents cited voluntary buyouts and economic benefits, with footfall surging to millions annually, underscoring a causal link between policy shifts and revived Hindu pilgrimage centrality.[77] This development, alongside increased state support for festivals like Dev Deepawali and Maha Shivratri, contrasted with prior decades' stasis, reflecting a broader national pivot where empirical historical claims challenged rigid secular preservation.[78]Religious Significance
Core role in Hinduism
Varanasi, revered as Kashi in Hindu tradition, serves as the primordial abode of Lord Shiva and constitutes the spiritual epicenter of Hinduism. Scriptures describe it as Shiva's eternal dwelling, where the deity manifested as the Jyotirlinga enshrined in the Kashi Vishwanath Temple, symbolizing divine light and cosmic power.[79] [80] As one of the Sapta Puri—the seven sacred cities granting moksha—Varanasi holds preeminence, particularly as Shiva's favored realm, drawing pilgrims for rituals that affirm its foundational role in Shaivite theology.[81] [82] The city's core significance lies in its facilitation of spiritual purification and ultimate liberation. Bathing in the Ganges at Varanasi's ghats is prescribed in Hindu texts for absolving sins across lifetimes, with the river's waters imbued with purifying potency unique to this locale.[83] Death within Kashi confers immediate moksha, as belief holds that Shiva imparts the Taraka Mantra to the soul, severing bonds of samsara without reliance on further karma or rebirth.[84][31] This eschatological promise underscores Varanasi's unparalleled status, positioning it as the gateway to transcendence in Hindu cosmology. Historically, Varanasi has anchored Hindu intellectual and devotional life since the Vedic period, fostering centers of scriptural study, tantric practices, and temple worship that propagate core doctrines of dharma and bhakti.[85] Its ghats and sacred sites, numbering over 80 along a 7-kilometer riverfront, host perpetual rituals reinforcing communal piety and the cyclical rhythms of Hindu soteriology.[86] Annual influxes exceed 5 million pilgrims, affirming its enduring centrality despite historical disruptions.[87]Shiva worship and Kashi Vishwanath centrality
Varanasi, anciently termed Kashi, is intrinsically linked to Lord Shiva as his eternal abode and cosmic manifestation, where the deity presides as Vishveshvara, embodying the principles of creation, preservation, and dissolution through the Shiva lingam.[29] The city's sacred topography, with Shiva as its core, integrates over 500 lingams, including 12 Jyotirlingas, positioning Kashi as a microcosm of universal order under Shiva's dominion.[29] At the heart of this worship stands the Kashi Vishwanath Temple, housing the Vishveshvara Jyotirlinga—a self-manifested pillar of light signifying Shiva's supreme, formless essence and promising moksha to devotees whose darshan here equates to merits from all other Jyotirlinga sites.[79][88] Central rituals revolve around the lingam, including daily abhishekam with milk, honey, and bilva leaves to invoke Shiva's purifying energy, alongside aartis that structure the temple's timetable from Mangala Aarti at 3:00 AM to Shayana Aarti at night.[89][90] This centrality extends to festivals like Maha Shivratri, when pilgrims intensify offerings and witness tandava dances symbolizing Shiva's cosmic rhythm, reinforcing the temple's role in channeling devotion toward transcendence.[91] Pilgrimage circuits, such as the Panchakroshi Yatra, radiate from Vishveshvara, underscoring its anchoring function in Shiva-centric practices that permeate Kashi's spiritual landscape.[29] The temple draws approximately 10 million visitors yearly, affirming its enduring gravitational pull in Hindu Shaivite tradition.[92]Death rituals and moksha traditions
![Manikarnika Ghat][float-right] Varanasi, revered as Kashi in Hindu tradition, is regarded as the preeminent site for attaining moksha, the ultimate liberation from samsara—the cycle of birth, death, and rebirth. Hindu texts, including the Kashi Khanda section of the Skanda Purana, assert that Shiva, who eternally resides in Kashi, personally intervenes at the moment of death, whispering the taraka mantra to the departing soul, ensuring its freedom from further reincarnation. This doctrinal belief motivates elderly pilgrims from across India to relocate to Varanasi in their final years, often residing in ashrams or hospices like Mukti Bhawan, where they perform preparatory rituals such as pind daan offerings to ancestors while awaiting death.[93][94] Cremation rituals, central to these traditions, occur primarily at Manikarnika Ghat and, to a lesser extent, Harishchandra Ghat along the Ganges riverfront. At Manikarnika, the most active site, an average of 80 to 100 bodies are cremated daily on open wood pyres that burn continuously, day and night. The procedure follows Vedic prescriptions: the deceased is bathed in the Ganges for ritual purification, anointed with clarified butter (ghee), wrapped in white shrouds (saffron for ascetics), and placed on a pyre constructed from specific woods like sandalwood or mango; family members, led by the eldest son, circumambulate the pyre five times before igniting it with a flame from Shiva's eternal fire. Priests recite mantras from the Garuda Purana to guide the soul, while the Dom community—hereditary cremators numbering around 35 families—oversees logistics, including wood procurement costing approximately 3,000 to 10,000 Indian rupees per cremation depending on quantity and type. Bodies of children, pregnant women, and certain ascetics are immersed directly in the river without cremation, per customary exemptions.[95][96][97][98] These practices embody causal realism in Hindu cosmology, positing that the city's sacred geography—bounded by Shiva's trident and Vishwanath temple—creates a locus where karmic residues dissolve upon death, distinct from ordinary locations requiring post-mortem rites for partial ancestral merit. Qualitative accounts from dying pilgrims reveal motivations rooted in scriptural promises rather than observable outcomes, with no empirical mechanism to verify moksha's attainment beyond experiential faith. Historically, these customs persisted through medieval Islamic rule and British colonial oversight, as evidenced by 19th-century traveler reports, affirming their embeddedness in Hindu soteriology despite external pressures.[99][94]Interactions with Buddhism, Jainism, and Islam
Varanasi's proximity to Sarnath, located approximately 10 kilometers northeast, establishes a significant historical link with Buddhism, as the site is where Gautama Buddha delivered his first sermon, the Dhammacakkappavattana Sutta, to five ascetics around the 5th century BCE in the Deer Park (Isipatana).[100] Buddhist monastic complexes and stupas proliferated at Sarnath from the 3rd century BCE under Mauryan patronage, particularly Emperor Ashoka, through the 11th century CE, supported by donations from Varanasi's merchants and rulers, fostering parallel Hindu-Buddhist devotional economies until the decline of Buddhism in the region amid later invasions.[101] Jainism maintains deep roots in Varanasi, with four Tirthankaras—Suparshvanath (7th), Chandraprabhu (8th), Shreyansanath (11th), and Parshvanath (23rd)—traditionally associated with births or key events in or near the city, dating to periods between the 9th and 7th centuries BCE based on Jain chronology.[102] Prominent Jain temples include the Parshvanatha Temple in Bhelupur, serving both Digambara and Shvetambara sects with distinct idols and rituals, and the Sarnath Jain Tirth, underscoring Varanasi's role as a pilgrimage center where Jain asceticism coexisted with Hindu practices, evidenced by shared ghats like Jain Ghat for commemorative rites.[103][104] Interactions with Islam reflect a mix of coexistence and contention, with Muslims comprising about 30% of Varanasi's population and maintaining hundreds of mosques and dargahs amid the Hindu majority, including instances of shared rituals such as flower offerings between communities.[105][106] The Gyanvapi Mosque, constructed circa 1678 CE during Aurangzeb's reign adjacent to the Kashi Vishwanath Temple, exemplifies historical tensions, as Hindu petitioners allege it was built upon a demolished Vishwanath Temple based on architectural remnants like a shivling identified in 2023 surveys ordered by the Allahabad High Court, highlighting patterns of Mughal-era temple conversions that disrupted Hindu continuity while Islamic institutions endured.[107] Despite such conflicts, syncretic figures like the 15th-century poet-saint Kabir, born to a Muslim weaver family yet critiquing rigid orthodoxies in both faiths through nirguna bhakti, emerged from Varanasi's milieu, influencing cross-communal spiritual discourse.[106]Demographics
Population trends and census data
According to the 2011 Census of India, the Varanasi urban agglomeration had a population of 1,432,280, including 761,060 males and 671,220 females, yielding a sex ratio of 882 females per 1,000 males. The core municipal corporation area recorded 1,198,491 residents, with a literacy rate of 77.32% overall (84.38% for males and 69.64% for females). These figures reflect the urban core's high density of approximately 12,100 persons per square kilometer within the municipal limits.[108] The decadal population growth for the Varanasi urban agglomeration from 2001 (1,371,749) to 2011 was 4.41%, markedly lower than India's national urban growth rate of 31.80% over the same period. This subdued expansion contrasts with broader Uttar Pradesh urban trends and stems from geographic constraints, including the Ganges River bounding the city and limited annexations of peripheral areas into the agglomeration.[109] Earlier 20th-century censuses show steadier but variable growth, with the city population rising from 203,457 in 1901 to 1,204,795 in 2001, punctuated by dips in 1921 and 1951 likely due to pandemics and partitions.[110]| Census Year | Urban Agglomeration Population | Decadal Growth Rate (%) |
|---|---|---|
| 2001 | 1,371,749 | - |
| 2011 | 1,432,280 | 4.41 |
Religious composition: Hindu majority and minority dynamics
Varanasi's urban population, as per the 2011 census, comprises approximately 70.1% Hindus (840,280 individuals) and 28.8% Muslims, with the remaining under 1% consisting of Christians (0.34%), Sikhs (0.22%), Jains (0.12%), Buddhists (0.04%), and others.[113] [114] This contrasts with the broader Varanasi district, where Hindus constitute 84.5% and Muslims 14.9%, reflecting the city's denser urban Muslim concentration amid rural Hindu dominance.[115] Smaller minorities, including Jains and Sikhs, maintain dedicated shrines—such as three Jain temples and three Gurdwaras—integrated into the city's fabric, though their numbers remain negligible relative to the Hindu-Muslim binary.[116] The Hindu majority shapes Varanasi's public religious life, with over 3,300 Hindu temples dominating the landscape and annual festivals like Diwali and Maha Shivaratri drawing millions of pilgrims, reinforcing the city's identity as Hinduism's epicenter. Muslims, clustered in neighborhoods like Chowk and Kabir Chaura, sustain around 1,388 mosques and participate in traditions such as Urdu poetry and silk weaving, historically tied to Mughal-era influxes. Coexistence has historically involved mutual economic interdependence—Hindus as pilgrims and consumers, Muslims in crafts—but spatial segregation persists, with Muslim areas often in older, congested lanes near ghats.[113] Minority dynamics reveal strains from disputed religious sites, notably the Gyanvapi Mosque adjacent to the Kashi Vishwanath Temple, where Hindu petitioners claim archaeological evidence of a prior temple razed in the 17th century under Mughal emperor Aurangzeb, prompting court-ordered surveys in 2023 that identified purported temple remnants. Such claims, substantiated by historical records of temple destructions and reconstructions, have fueled legal battles and sporadic protests, testing interfaith relations amid Varanasi's 30% Muslim demographic. Periodic communal riots, including major clashes in 1990 and smaller incidents tied to processions or land disputes, underscore vulnerabilities, though daily interactions remain largely peaceful, with Muslims not systematically marginalized in commerce or residence.[105] Mainstream narratives often emphasize harmony to downplay conflicts, yet empirical records of violence and ongoing litigation indicate causal tensions rooted in unresolved historical reclamations rather than mere prejudice.[117] Other minorities face minimal friction, benefiting from the Hindu-majority's pluralistic traditions, though overall demographics have shown Muslim growth rates outpacing Hindus in urban pockets, per decadal trends.[113]Linguistic and ethnic diversity
Varanasi's linguistic profile reflects its position in eastern Uttar Pradesh, where Hindi functions as the official and dominant language, reported by 95.94% of speakers in district-level data from the 2011 census. Bhojpuri, an Indo-Aryan language closely related to Hindi, is the vernacular of daily communication for a substantial portion of the population, particularly in rural and urban working-class areas, though it is frequently underreported in censuses as respondents classify it under the broader Hindi category—estimates suggest up to 60% of residents use Bhojpuri as their primary dialect.[118][119][120] Urdu accounts for 3.24% of reported languages, primarily among the Muslim minority, reflecting historical Mughal influences and ongoing community use in trade and religious settings. Other minority languages include Bengali (0.31%), spoken by traders and pilgrims from eastern India, and traces of Marwari or Punjabi from merchant migrants; the city's pilgrimage economy amplifies transient multilingualism, with visitors introducing southern languages like Tamil during festivals. Sanskrit persists in ritual and scholarly contexts at institutions like Sampurnanand Sanskrit University, underscoring Varanasi's role as a center for Vedic studies.[118][121] Ethnically, Varanasi's residents are predominantly Indo-Aryan North Indians, with homogeneity shaped by centuries of regional migration and settlement along the Ganges plain; Hindu castes dominate, including Brahmins (historically priests and scholars), followed by artisan groups like weavers from the Ansari (Muslim) and Hindu communities, and service castes. Scheduled Castes comprise 15.9% of the urban population, often engaged in manual labor, while Scheduled Tribes represent just 1.1%, limited to peripheral nomadic or forest-adjacent groups with minimal urban presence. The Muslim population, ethnically akin to the Hindu majority but distinct in religious practice, adds intra-Indo-Aryan variation through subgroups like Pasmanda (backward castes) involved in crafts. Pilgrimage and trade introduce limited ethnic influx from other Indian regions, such as Marwari traders or Bengali scholars, but without altering the core North Indian ethnic fabric.[122][123][124]Governance and Politics
Administrative framework
Varanasi functions as the headquarters for Varanasi district and Varanasi division in the state of Uttar Pradesh, India.[125] The division comprises four districts—Varanasi, Jaunpur, Ghazipur, and Chandauli—and is headed by a Divisional Commissioner responsible for coordinating administrative functions across these areas.[126] District-level administration is directed by the District Magistrate, an officer of the Indian Administrative Service, who currently holds the position as Satyendra Kumar and oversees revenue, law and order, and development activities, assisted by Additional District Magistrates, a Chief Development Officer, and other subordinate officials.[127][128] The district is subdivided into three sub-divisions and eight tehsils for localized governance.[126] Urban civic administration for the city falls under the Varanasi Municipal Corporation (VNN), established on January 24, 1959, as a municipal body responsible for infrastructure, public services, sanitation, and urban planning within its jurisdiction.[129] VNN operates as a democratically elected entity led by a mayor—presently Ashok Kumar Tiwari—supported by an elected council of corporators representing the city's wards, with terms lasting five years.[130][129] Law enforcement is managed by the Varanasi Police Commissionerate, which reports to the state police hierarchy and is commanded by a senior Indian Police Service officer serving as Commissioner of Police, currently Mohit Agarwal, handling urban policing, traffic, and security.[131] Complementary to VNN, the Varanasi Development Authority addresses broader urban development, including master planning and land use regulation under the oversight of a Vice Chairman and Commissioner.[132]Electoral politics and Modi's constituency influence
Varanasi Lok Sabha constituency, encompassing the city and surrounding areas in Uttar Pradesh, has historically favored the Bharatiya Janata Party (BJP), with the party securing victories in most elections since the 1990s. Prior to Narendra Modi's entry, BJP candidate Murli Manohar Joshi won the seat in 2009 by defeating Congress's Rajesh Mishra with a margin of 20,952 votes, reflecting the constituency's lean toward Hindu nationalist politics amid its religious significance. The BJP's dominance stems from strong support among upper-caste Hindus and a portion of Other Backward Classes (OBCs), bolstered by appeals to cultural and religious identity in a city central to Hinduism.[133] Modi's decision to contest from Varanasi in the 2014 general elections marked a pivotal shift, elevating the constituency's national profile and reinforcing BJP's grip. He defeated Congress candidate Ajay Rai by a substantial margin of 371,784 votes, polling 56.37% of the valid votes amid high turnout driven by his campaign emphasizing development and Hindutva. This victory not only propelled Modi to the prime ministership but also intensified BJP's organizational focus on Varanasi, with increased cadre mobilization and voter outreach targeting pilgrims and local traders. In 2019, Modi's re-election against Samajwadi Party's Shalini Yadav yielded an even larger margin of 479,505 votes, with 63.62% vote share, attributed to infrastructure initiatives like airport expansion and road connectivity that resonated with urban voters.[134] The 2024 elections tested Modi's influence amid national headwinds for BJP in Uttar Pradesh, where the party lost seats overall due to factors like unemployment concerns and minority consolidation against it.[135] Nevertheless, Modi secured a third term from Varanasi, defeating Rai again by 152,513 votes with 612,970 votes (54.2% share), a dip from prior highs but sufficient to maintain BJP control.[136][137] This reduced margin reflected gains for opposition candidates like Rai (backed by INDIA alliance) among Yadavs and Muslims, yet Modi's personal appeal—fusing governance projects such as the Kashi Vishwanath Corridor with symbolic Hindu revival—sustained upper-caste and OBC loyalty.[138] Modi's constituency tenure has reshaped local electoral dynamics by prioritizing development as a political lever, channeling central funds into sanitation drives along the Ganges and urban renewal, which critics argue prioritize spectacle over substantive job creation but have undeniably boosted BJP's image among middle-class Hindus.[139] His presence has discouraged strong intra-party challengers, consolidating BJP leadership while opposition efforts, including Congress's repeated fielding of Rai, have failed to erode the Hindu-majority base despite alliances. Voter turnout in Varanasi rose post-2014, averaging over 60%, signaling heightened engagement tied to Modi's national stature rather than local issues alone.[140] This influence extends to state assembly segments within the constituency, where BJP holds sway, underscoring Modi's role in perpetuating the party's regional hegemony despite broader electoral setbacks.[141]Law enforcement and communal tensions
The Varanasi Police Commissionerate, established under the Uttar Pradesh Police framework, serves as the primary law enforcement body, headed by a Commissioner of Police holding the rank of Additional Director General of Police, currently Mohit Agarwal.[131] The district-level operations fall under a Senior Superintendent of Police (SSP), supported by Circle Officers (typically Deputy Superintendents of Police) overseeing multiple police stations across urban and rural jurisdictions.[126] This structure emphasizes rapid response to urban density challenges, including crowd control during religious events and festivals that draw millions annually.[142] Communal tensions in Varanasi, predominantly between Hindu and Muslim populations, have historically arisen from disputes over religious sites and processions, exacerbated by the city's dense sacred landscape and demographic proximity of communities. In October 1991, riots triggered by the broader Ayodhya temple movement wave resulted in widespread arson and violence, destroying over 500 weaving looms in Muslim-majority areas and causing significant economic disruption to traditional silk industries.[143] Police response involved imposing curfews and deploying additional forces, though the unrest highlighted vulnerabilities in inter-community economic interdependence. A notable escalation occurred on April 5, 2006, when a bomb blast at the Sankat Mochan Temple killed 20 worshippers during Hanuman Jayanti celebrations, sparking retaliatory clashes that claimed two more lives and injured dozens. Authorities imposed indefinite curfews in affected zones, mobilized riot police, and arrested over 100 suspects linked to alleged Islamist militants, underscoring patterns of targeted attacks on Hindu sites amid broader regional militancy.[144] The ongoing Gyanvapi Mosque dispute, alleging the 1669-70 structure was erected by Mughal emperor Aurangzeb atop the demolished Kashi Vishwanath Temple, has fueled legal and social friction since the first Hindu petition in 1991, which sought restoration and was initially dismissed in 1997 citing the Places of Worship Act, 1991.[67] Revived post-2019 Ayodhya verdict, court-mandated videographic surveys in May 2022 and an Archaeological Survey of India (ASI) scientific excavation ordered in 2023 uncovered temple-like pillars, inscriptions, and a Shivling structure beneath the complex, prompting heightened police patrols to avert violence during hearings and findings submitted December 18, 2023.[68][145] Such interventions reflect a proactive stance, including preventive detentions and intelligence-led monitoring, to contain spillover from evidentiary revelations challenging official narratives of site origins.[146]Economy
Traditional industries: Silk weaving and handicrafts
Varanasi's silk weaving tradition, centered on Banarasi sarees and brocades, traces its origins to ancient textile practices, achieving prominence during the Mughal era through the integration of diverse weaving techniques from across India and beyond.[147] Artisans employ handlooms, particularly pit looms, to create intricate patterns using fine mulberry silk threads interwoven with zari—gold or silver metallic yarns—for motifs like florals, paisleys, and geometric designs.[148] This labor-intensive process, often requiring 15-30 days per saree, distinguishes handwoven Banarasi products from machine alternatives.[149] The industry sustains over 200,000 workers in weaving and allied activities, generating an annual turnover exceeding Rs. 30,000 million as of early 2010s data.[150] Banarasi sarees received Geographical Indication (GI) status in 2009, restricting the label to products from Varanasi and nearby regions adhering to traditional methods, aimed at curbing imitations from areas like Surat and Bihar.[151] Predominantly operated by Muslim weaver communities in areas like Ramnagar and Lohta, the sector faces existential threats from power looms, mechanization, and raw material cost fluctuations, reducing handloom output and weaver incomes to as low as Rs. 100-200 daily for many.[152] Complementing silk, Varanasi's handicrafts encompass metalwork such as brassware for lamps and utensils, wood carvings for furniture and idols, zardozi embroidery on textiles, and traditional toys from clay or wood.[124] These crafts, rooted in the city's artisanal guilds, support thousands of families and bolster the informal economy, with products often sold via local markets and exported for their ritual and decorative value.[153] Government initiatives promote these through clusters and fairs, yet challenges like skill erosion among youth and competition from mass-produced goods persist, underscoring the need for sustained preservation efforts.[154]Tourism and pilgrimage economy
Varanasi's economy derives substantial revenue from tourism and pilgrimage, centered on its status as a premier Hindu sacred site along the Ganges River, where activities such as ritual bathing, temple visits, and cremations draw millions of domestic and international visitors annually.[155] In 2024, the city recorded over 110 million tourist arrivals, marking an 18.7% increase from prior years and surpassing destinations like Goa and Shimla in growth rate.[156] Foreign tourist numbers surged dramatically, from 2,566 in 2021 to 309,932 in 2024, reflecting enhanced global appeal.[157] The Shri Kashi Vishwanath Corridor, inaugurated on December 13, 2021, has significantly amplified this sector by improving accessibility to the Kashi Vishwanath Temple and adjacent ghats, facilitating over 252.8 million devotee visits since opening and generating an estimated ₹1.25 lakh crore in economic value for Uttar Pradesh through direct and indirect multipliers like hospitality and transport.[158] [159] Pilgrimage activities, including Ganges ghats for purification rites and cremations at sites like Manikarnika Ghat, sustain local livelihoods in boating, priesthood services, and ritual goods, contributing to broader religious tourism revenues that reached ₹1.34 lakh crore nationally in 2022.[160] This influx supports employment in ancillary sectors, with the corridor model creating opportunities for hundreds of thousands in connected pilgrimage circuits.[161] Key economic drivers include seasonal peaks during festivals like Dev Deepawali, where thousands of lamps illuminate the ghats, boosting visitor spending on accommodations and local crafts, though the sector's reliance on volume exposes it to infrastructural strains from overcrowding.[16] Overall, tourism and pilgrimage account for a growing share of Varanasi's GDP, with a reported 12% uplift in contributions from such activities in 2022, underscoring the city's transformation into India's fastest-expanding tourism hub.[162]Modern infrastructure-led expansion
In recent years, Varanasi has undergone significant infrastructure development, particularly since 2014, driven by initiatives under Prime Minister Narendra Modi's representation of the constituency, transforming it from a primarily pilgrimage-based economy to a burgeoning hub with enhanced connectivity and urban amenities.[163] Key projects include the Kashi Vishwanath Corridor, launched in March 2019 at a cost of approximately Rs 900 crore, which expanded the temple complex from 2,700 square feet to over 500,000 square feet, creating a seamless 50-meter-wide corridor linking the Kashi Vishwanath Temple to the Ganges ghats via Lalita Ghat.[164] This development has facilitated easier pilgrim access, restored heritage structures, and integrated modern facilities like museums and multi-level parking, contributing an estimated Rs 1.25 lakh crore to Uttar Pradesh's economy through surged tourism and ancillary investments by October 2025.[161] Airport modernization at Lal Bahadur Shastri International Airport forms another pillar, with a Rs 2,870 crore expansion project underway since 2024, set for completion by December 2026, increasing annual passenger capacity from 3.9 million to 9.9 million through runway extension to 4,075 meters, a new terminal, apron expansion, and a 2.89 km six-lane tunnel under the runway to alleviate traffic on NH-31.[165][166] These upgrades, including re-carpeting and strengthening works awarded in September 2025, enhance regional connectivity, drawing more domestic and international flights and supporting economic activities like trade and services.[167] Under the Smart Cities Mission, Varanasi has implemented integrated urban infrastructure, including GIS-enabled IoT systems for real-time monitoring of water supply, sanitation, waste management, and public transport, alongside CCTV surveillance and smart parking solutions across the city.[168] Complementary efforts, such as a 3D digital twin model spanning 160 square kilometers using LiDAR and 360-degree imagery for disaster management and planning, further optimize resource allocation.[169] Collectively, these initiatives—totaling over Rs 50,000 crore in investments over 11 years—have propelled Varanasi's growth, with tourism visitor numbers exceeding 11 crore in 2024, surpassing destinations like Goa and Shimla, and fostering job creation in hospitality, logistics, and construction while elevating the city's GDP contributions from tourism by around 12% in recent assessments.[170][156]Culture
Festivals and religious observances
The Ganga Aarti, a daily evening ritual at Dashashwamedh Ghat, commences shortly after sunset and endures for about 45 minutes, featuring seven priests performing synchronized offerings of fire lamps, incense, and rhythmic chants to honor the Ganges River as a divine mother.[171] This observance draws thousands of spectators who witness the brass lamps waved in precise patterns amid bells and conch shells, underscoring Varanasi's perpetual devotion to the sacred waterway.[172] A morning counterpart occurs at Assi Ghat around 5:00 AM, though less elaborate.[173] Maha Shivratri, falling on the 14th day of the waning moon in Phalguna (typically February-March), celebrates the cosmic marriage of Lord Shiva, with Varanasi—regarded as Shiva's eternal abode—hosting grand Shiv Baraat processions that traverse the city streets, featuring elaborately costumed participants, elephants, and bands reenacting the divine wedding.[174] Devotees flock to Kashi Vishwanath Temple for all-night vigils, Rudra Abhishek rituals involving milk and bilva leaf offerings, and mass bathing in the Ganges, amplifying the festival's intensity in this Shiva-centric locale.[175] Dev Deepawali, observed on Kartik Purnima (full moon of Kartika, usually November, 15 days after Diwali), transforms the riverfront into a luminous spectacle with over a million earthen diyas floated on the Ganges and adorning 80-odd ghats, commemorating Shiva's triumph over the demon Tripurasur through boat parades, fireworks, and enhanced Ganga Aarti performances.[176] The event, rooted in Puranic lore, attracts pilgrims for ritual dips and cultural programs, peaking during Pradosha Kaal from approximately 5:15 PM to 7:50 PM.[177] Ganga Mahotsav, a five-day affair commencing on Ganga Dussehra (typically May-June), honors the river's descent to earth with ghats alive to classical music, dance, and boat regattas, drawing lakhs for ceremonial baths believed to confer purification.[178] Chhath Puja in Kartika (October-November) spans four days of strict fasting and riverfront offerings to the sun god, emphasizing agrarian roots amid Varanasi's urban piety.[175] At Sarnath, Buddha Mahotsav on Vaishakha Purnima (May full moon) marks the Buddha's first sermon with processions and relic expositions, integrating Buddhist observances into the city's Hindu-dominated ritual calendar.[178]Music, arts, and performing traditions
![Bismillah Khan at concert][float-right] Varanasi serves as a central hub for the Banaras Gharana, a prominent school of Hindustani classical music characterized by its robust style, intricate rhythmic patterns known as layakari, and emphasis on genres such as thumri, khayal, and tabla playing.[179] [180] This gharana traces its roots to the city's longstanding musical heritage, fostering generations of performers who blend technical precision with emotional depth.[181] The city has produced renowned musicians, including Ustad Bismillah Khan, a shehnai virtuoso born in Varanasi in 1916, who elevated the instrument's global prominence through his performances and received India's Bharat Ratna award in 2001.[182] Pandit Ravi Shankar, born in Varanasi in 1920, further exemplified the Banaras tradition on the sitar, popularizing Indian classical music internationally while drawing from the gharana's expressive techniques in thumri and light classical forms.[183] In performing traditions, Varanasi's Ramnagar Ramlila stands out as a 200-year-old enactment of the Ramayana epic, designated by UNESCO as an Intangible Cultural Heritage of Humanity in 2008, where the entire town of Ramnagar across the Ganges becomes a vast open-air stage for song, narration, and dialogue over 10 days during Navratri.[184] [185] This ritualistic performance, initiated under the Maharaja of Ramnagar, integrates community participation and transforms public spaces into theatrical venues, emphasizing devotional themes without modern staging elements.[186]Literature and philosophical contributions
Varanasi, known historically as Kashi, has served as a preeminent center for philosophical inquiry and literary production in India, with ashrams functioning as epicenters for studying the Vedas, Upanishads, and various darshanas since Vedic times.[187][14] Students gathered in the city's study centers to engage in debates across philosophical schools, fostering a panditya parampara that emphasized scriptural exegesis and metaphysical reasoning.[188] This tradition positioned Kashi as a pilgrimage site for scholars, referenced in Brahmanical and Jaina texts as a hub for cultural and intellectual activities.[189] In the medieval Bhakti era, Varanasi attracted mystic poets whose works blended devotion with social critique. Kabir Das, born in the city circa 1440 to a Muslim weaver family, composed verses rejecting caste hierarchies and empty rituals in favor of direct personal devotion to the divine, influencing both Hindu and Islamic mystical traditions.[190][191] His dohas, orally transmitted and later compiled, drew from his discipleship under Ramananda in Varanasi, promoting unity beyond sectarian divides.[192] Tulsidas, a 16th-century devotee who resided in Varanasi, composed the Ramcharitmanas around 1574, retelling Valmiki's Ramayana in Awadhi to reach the masses, emphasizing Rama's incarnational role and ethical living.[193] Blessed by Hanuman in the city, his work solidified Varanasi's association with vernacular devotional literature, recited widely during festivals like Ramleela.[192] These contributions underscore the city's role in democratizing spiritual knowledge through accessible poetic forms.[194] The philosophical legacy persists in institutions preserving Sanskrit scholarship, where traditions of Advaita Vedanta and Shaiva Siddhanta continue, though empirical data on specific doctrinal innovations from Varanasi remains tied to broader pan-Indian developments rather than unique local schools.[62] Modern Hindi literature, including novels by authors like Kashi Nath Singh depicting urban life along the Ganges, builds on this heritage but often prioritizes narrative realism over metaphysical depth.[195]Local cuisine and social customs
Varanasi's cuisine is predominantly vegetarian, reflecting the city's Hindu religious ethos and emphasis on purity, with street foods and sweets forming the core of local culinary traditions. Kachori sabzi, a deep-fried lentil-stuffed bread served with spicy potato curry, serves as a staple breakfast dish available at vendors across the city, often consumed by residents and pilgrims alike.[196][197] Chaat variations, including tamatar chaat (tomato-based tangy snack), aloo tikki (spiced potato patties), and dahi vada (lentil dumplings in yogurt), exemplify the Banarasi adaptation of North Indian street fare, characterized by bold flavors from tamarind, yogurt, and chilies.[198][199] Sweets hold cultural significance, particularly during festivals and daily offerings at temples. Banarasi peda, made from khoya (reduced milk solids), sugar, and cardamom, garnished with pistachios, is a renowned export and ritual item, while petha—translucent candies from ash gourd—originate from the city's Agra Road area, with varieties like plain, coconut-filled, and peda-infused produced in specialized shops.[200] Malaiyo, a frothy winter dessert of thickened milk foam flavored with saffron and pistachios, is savored seasonally from November to February at select outlets like Kashi Chaat Bhandar.[201] Beverages such as thandai—a spiced milk drink with nuts, seeds, and sometimes cannabis for ritual use—and creamy lassi complement meals, often paired with paan, the betel leaf preparation symbolizing hospitality and digestion aid.[202][203] Social customs in Varanasi revolve around Hindu devotional practices integrated into daily life, with the Ganges River central to purification rituals. Residents and pilgrims perform ritual bathing at ghats to cleanse sins, a practice rooted in Vedic traditions where immersion symbolizes spiritual renewal, conducted especially at dawn or during auspicious periods.[204] Evening Ganga Aarti ceremonies at Dashashwamedh Ghat involve synchronized lamp offerings, chants, and incense by priests, drawing crowds for communal worship that underscores the city's role as a living spiritual center.[205] Cremation rites at ghats like Manikarnika represent a key custom, where Hindus seek moksha (liberation from rebirth) through open-air pyres fueled by wood, managed by the Dom community—a hereditary group handling "polluting" tasks despite the site's sanctity.[206] Daily household puja involves dawn bathing followed by offerings at family shrines, including lighting lamps and reciting mantras, reinforcing caste-based divisions and guru-disciple lineages prevalent among Brahmins and ascetics.[207] Akharas, traditional wrestling grounds, perpetuate physical and martial customs tied to Shaivite sects, blending exercise with spiritual discipline, while syncretic elements like shared spaces with Muslim artisans highlight underlying communal harmony amid predominant Hindu practices.[208][124]Landmarks
Ganges ghats and riverfront
Varanasi features approximately 84 ghats along the western bank of the Ganges River, consisting of stepped embankments facilitating access for ritual bathing, devotional ceremonies, and cremations.[209] These structures extend over a 7-kilometer crescent-shaped riverfront, with origins tracing to the 8th-9th centuries for early stone stairs, though most were reconstructed in the 18th century under Maratha and local rulers' patronage.[210] The ghats serve as focal points for Hindu pilgrims seeking purification through dips in the sacred waters, believed to confer spiritual merits, particularly during auspicious periods like solar eclipses or festivals.[211] Dashashwamedh Ghat, located centrally near the Vishwanath Temple, stands as the most visited site, renowned for its daily evening Ganga Aarti ritual commencing shortly after sunset around 6:30-7:00 PM and enduring 45 minutes.[212] This ceremony involves seven priests synchronizing brass lamps, incense, and Vedic chants to honor the river goddess, drawing thousands of spectators via boats or the ghat steps; it symbolizes devotion and has roots in ancient traditions amplified in modern tourism.[171] Assi Ghat marks the southern terminus, popular among scholars and for sunrise aartis, while northern stretches like Panchganga host diverse rituals blending bathing with alms distribution.[213] Two primary burning ghats, Manikarnika and Harishchandra, handle cremations central to Hindu eschatology, where pyres fueled by wood from sacred sources ensure moksha and liberation from rebirth cycles.[214] Manikarnika, among the oldest, processes around 100 cremations daily on continuously burning fires maintained for centuries, with bodies prepared through ritual washing and shrouded in cloth; Harishchandra, named after a legendary king, accommodates electric crematoria alongside traditional ones for lower castes or economic reasons.[215] Access is restricted to doms, the hereditary pyre tenders, underscoring caste-based labor in these perpetual operations.[216] Restoration efforts since 2014 under the Namami Gange program have targeted ghat revitalization, including debris clearance, facade repairs, and widened access paths to mitigate pollution and erosion from overcrowding and sewage inflows.[217] Specific projects at Manikarnika and Harishchandra incorporate eco-friendly upgrades like improved ventilation and waste management, aiming for completion by 2026 while preserving ritual functions; these address environmental strains from over 35,000 annual cremations and untreated effluents, though water quality remains challenged despite sewage treatment plants handling 300 million liters daily.[218][219]Major temples and sacred sites
![A lithograph by James Prinsep of a Brahmin placing a garland on the holiest location in the city][float-right] The Kashi Vishwanath Temple stands as the preeminent Hindu shrine in Varanasi, enshrining one of the twelve Jyotirlingas dedicated to Shiva, believed to manifest as an eternal pillar of light. Historical accounts reference a temple structure from circa 500 CE under Gupta ruler Vainyagupta, with descriptions of a grand edifice noted by Chinese traveler Xuanzang in the 7th century.[220] The site has endured multiple destructions and rebuilds, including by Muslim rulers, with the extant complex primarily reconstructed in the late 18th century through efforts of Maharani Ahilyabai Holkar of Indore, who consecrated it around 1780 to restore access for pilgrims.[56] Devotees regard it as the spiritual heart of Kashi, where attaining moksha—liberation from the cycle of rebirth—is deemed most attainable through worship here.[88] Adjacent to Kashi Vishwanath, the Annapurna Temple honors the goddess of nourishment and abundance, embodying the Hindu concept of anna (food) as divine grace. Constructed in 1729 by Maratha Peshwa Baji Rao I in Nagara architectural style, the temple features a sanctum with a gold-plated idol of Annapurna, symbolizing her role in sustaining life amid Varanasi's emphasis on ritual purity and detachment.[221] [222] Mythologically linked to Parvati's manifestation to affirm food's primacy over abstract knowledge, as in the tale of Shiva's ascetic denial, the site draws pilgrims seeking blessings for prosperity and daily sustenance.[223] The Durga Temple, also known as Durga Kund Mandir, venerates the warrior goddess Durga and is situated beside a rectangular sacred tank used for ritual immersion. Built in the 18th century by Rani Bhavani of Bengal, its red-brick shikhara-style architecture and simian inhabitants—earning it the moniker "Monkey Temple"—enhance its vibrant, protective aura in Hindu cosmology.[224] Worship here focuses on Durga's triumph over evil, particularly during Navratri, when the temple becomes a focal point for recitations of the Devi Mahatmya.[225] Other notable sacred sites include the Kaal Bhairav Temple, dedicated to Shiva's fierce form as the city's guardian deity, where offerings of liquor reflect tantric traditions predating widespread temple iconography.[226] The Sankat Mochan Hanuman Temple, established in the 16th century by poet-saint Tulsidas near Durga Kund, attracts devotees for Hanuman's role in averting misfortunes, with its location underscoring Varanasi's layered devotional landscape.[227] These sites collectively affirm Varanasi's status as a nexus of Shaivite, Shakta, and Vaishnava practices, sustained by empirical continuity of pilgrimage rituals documented over millennia.[228]Forts, mosques, and historical structures
Ramnagar Fort, a sandstone structure erected in 1750 by Maharaja Balwant Singh of the Kashi Naresh dynasty, occupies the eastern bank of the Ganges River opposite Tulsi Ghat. Exhibiting Mughal architectural elements such as arched balconies and fortified ramparts, it functioned as both a royal residence and defensive outpost during the 18th century. The fort remains the hereditary seat of the Kashi royal family, which continues to oversee traditional events like the 40-day Ramlila festival enacted across its grounds during Navratri and Dussehra. [229][230][231] Chet Singh Fort, constructed in the mid-18th century by Maharaja Chet Singh, the Raja of Benares, lies along the Ganges at Chet Singh Ghat within the city. In August 1781, it became the focal point of resistance against British expansion when Chet Singh rebelled against increased tribute demands imposed by Governor-General Warren Hastings, leading to a siege by East India Company forces. British troops captured the fort after intense fighting, resulting in Chet Singh's flight and the installation of his successor, Mahip Narayan Singh; the structure's ruins persist as a testament to early colonial confrontations in the region. [232][233][234] The Gyanvapi Mosque, built circa 1669–1670 under the directive of Mughal Emperor Aurangzeb, adjoins the Kashi Vishwanath Temple and incorporates elements of the demolished 16th-century Vishwanath Temple, including its western wall and pillars. Aurangzeb's courtier records and Persian chronicles document the emperor's order to raze the temple—a major Shaivite shrine rebuilt by Raja Man Singh I around 1585—and erect the mosque on its foundations as part of broader campaigns against Hindu structures in the late 17th century. The mosque's minarets and domes overlook the temple complex, with archaeological surveys in 2023 revealing subterranean Hindu temple remnants, including sculptures and a Shivlinga-shaped structure. [235][236][237] Other notable mosques include the Dharhara Mosque, completed in 1699 during Mughal rule, which features a distinctive minaret blending Indo-Islamic and local Hindu stylistic motifs, such as bracketed cornices and terracotta ornamentation. The Alamgir Mosque, also attributed to Aurangzeb's era and situated near Chowk, exemplifies late Mughal architecture with its latticed screens and prayer hall, though historical accounts link its construction to the appropriation of nearby temple materials. [238][239][240] Among additional historical structures, the Man Mandir Palace at Man Mandir Ghat, commissioned around 1600 by Raja Man Singh I of Amber, served as a riverside residence and later incorporated an astronomical observatory on its rooftop in 1710 by Maharaja Jai Singh II of Jaipur. This Jantar Mantar features masonry instruments for celestial observations, mirroring Jai Singh's observatories in Delhi and Jaipur, and highlights Varanasi's role in 18th-century Indian astronomy amid Mughal decline. Ruins of 18th-century tombs, such as that of Lal Khan—a Mughal noble—and remnants of colonial-era mutiny memorials further punctuate the city's layered past. [241][242][243]
Sarnath: Buddhist archaeological importance
Sarnath, located approximately 10 kilometers northeast of Varanasi, holds paramount archaeological significance as the site of Gautama Buddha's first sermon, delivered in the Deer Park (also known as Isipatana or Mrigadava) around the 5th century BCE. Here, Buddha addressed his five former ascetic companions, expounding the Dhammacakkappavattana Sutta, which articulated the Four Noble Truths—suffering, its origin, its cessation, and the path to its cessation—and introduced the Noble Eightfold Path as the means to enlightenment. This event, marking the founding of the Buddhist Sangha, transformed the location into one of the four primary pilgrimage sites in Buddhism, alongside Lumbini, Bodh Gaya, and Kushinagar.[244][245] The Dhamek Stupa, a cylindrical brick monument rising 28 meters high with a diameter of 28 meters at the base, commemorates the precise spot of this sermon and exemplifies early Buddhist architecture. Commissioned by Emperor Ashoka in 249 BCE during his Mauryan reign, it was enlarged and encased in stone during the 5th-6th centuries CE under Gupta influence, featuring intricate floral carvings on its lower octagonal section. Archaeological evidence from the site reveals successive layers of construction, including Mauryan-era foundations, attesting to its continuous veneration. Nearby, the Dharmarajika Stupa, also attributed to Ashoka, housed relics of Buddha and was partially excavated to expose its hemispherical dome and surrounding votive stupas.[246] A standout artifact is the Lion Capital from an Ashokan pillar, erected circa 250 BCE at Sarnath to honor the site's sanctity. This polished sandstone capital, measuring about 2 meters in height, depicts four Asiatic lions standing back-to-back atop an abacus adorned with animal motifs and a Dharma Chakra wheel, symbolizing the propagation of Buddhist dharma. Originally crowning a 12-meter pillar inscribed with Ashoka's edicts promoting moral governance, the capital was rediscovered in fragmented form and now serves as the basis for India's national emblem, underscoring Sarnath's enduring cultural legacy.[247][248] Systematic excavations have illuminated Sarnath's multilayered history, spanning from the 3rd century BCE to the 12th century CE, when it flourished as a major monastic center with over 30 monasteries and hosted international scholars like Xuanzang in the 7th century. British archaeologist Alexander Cunningham's digs from December 1834 to January 1836 uncovered key stupas, confirming the site's identification through epigraphic and textual correlations with ancient accounts. Subsequent work by F.O. Oertel in 1904-1905 revealed the Ashokan pillar fragments, while Indian archaeologist Daya Ram Sahni's 1921 efforts exposed additional viharas and sculptures, yielding artifacts now housed in the on-site museum, including Ashokan-era railings and Gupta-period Buddha images. These findings, preserved by the Archaeological Survey of India, highlight Sarnath's role as a cradle of Buddhist doctrinal and artistic evolution before its decline following Islamic invasions in the 12th century.[249][250]Education
Higher education institutions
Banaras Hindu University (BHU), established in 1916 by Pandit Madan Mohan Malaviya, is a central university and one of India's largest residential institutions, spanning over 1,300 acres with more than 30,000 students enrolled across various faculties including arts, sciences, engineering, and medicine.[251] The university integrates traditional Indian knowledge systems with modern scientific education, featuring specialized institutes such as the Institute of Technology, which evolved into the Indian Institute of Technology (BHU) in 2012 as an Institute of National Importance.[252] BHU maintains a strong research output, with over 140 departments contributing to fields like Ayurveda, linguistics, and environmental sciences.[253] Mahatma Gandhi Kashi Vidyapith, founded on February 10, 1921, during the Non-Cooperation Movement, operates as a state university emphasizing Gandhian principles, social sciences, and vocational education, serving approximately 20,000 students across three campuses in Varanasi.[254] It offers programs in law, education, agriculture, and performing arts, with a focus on regional development and cultural studies aligned with Uttar Pradesh's educational needs.[255] Sampurnanand Sanskrit Vishwavidyalaya, a state university dedicated to Sanskrit and allied disciplines, traces its origins to traditional pathshalas and was formally recognized in 1970, making it one of the world's largest centers for Indological studies with affiliated colleges teaching Vedic literature, philosophy, and Jyotisha.[256] The institution promotes the preservation of classical Indian texts through research and publications, enrolling students primarily in postgraduate and doctoral programs in Sanskrit-based subjects.[256] The Central Institute of Higher Tibetan Studies, established in 1967 as a deemed university under the Ministry of Culture, focuses on Tibetan Buddhist philosophy, language, and Himalayan studies, hosting scholars and preserving endangered manuscripts while offering degrees recognized by Indian universities.[257] These institutions collectively position Varanasi as a hub for interdisciplinary higher education blending ancient traditions with contemporary academia.[257]Specialized research and cultural centers
The Jnana-Pravaha Centre for Cultural Studies and Research, established in Varanasi, conducts interdisciplinary research on Indian cultural heritage, including art, archaeology, and philosophical traditions, while supporting publications and excavations.[258] It operates a museum known as Kala Mandap, showcasing artifacts related to regional cultural history.[259] The Central Institute of Higher Tibetan Studies (CIHTS), a government-funded deemed university in Sarnath near Varanasi founded in 1967, specializes in preserving and researching Tibetan Buddhist texts and Nalanda tradition, integrating modern scholarship with traditional monastic studies.[260] It houses over 50,000 manuscripts and promotes comparative studies between Indian and Tibetan philosophies. Agricultural research centers include the Indian Institute of Vegetable Research (IIVR), an ICAR institute in Varanasi focused on developing high-yield vegetable varieties, pest management, and post-harvest technologies to boost productivity.[261] The International Rice Research Institute's South Asia Regional Centre (ISARC), located in Varanasi since its establishment, serves as a hub for rice breeding, climate-resilient varieties, and capacity building in the region.[262] Cultural centers encompass museums preserving Varanasi's heritage, such as Bharat Kala Bhavan, an art and archaeology museum on the Banaras Hindu University campus established in 1920, holding over 100,000 artifacts including Chola bronzes, Mughal miniatures, and ancient coins.[263] The Archaeological Museum at Sarnath, managed by the Archaeological Survey of India, displays Ashokan pillars, Buddhist relics from the 3rd century BCE, and Mauryan sculptures excavated from the site.[264] Saraswati Bhawan within Ramnagar Fort functions as a museum and library with rare Sanskrit manuscripts and royal artifacts from the 18th-19th centuries.[264]Transportation
Road infrastructure and connectivity
Varanasi is intersected by multiple national highways that form the backbone of its regional connectivity, including National Highway 19 (NH-19), which traverses the city as part of the east-west Golden Quadrilateral corridor linking Delhi to Kolkata via Prayagraj and Patna.[265] NH-56 connects Varanasi northward to Lucknow over approximately 320 kilometers, while NH-29 links it northeast to Gorakhpur, and NH-233 extends southeast to Azamgarh, facilitating freight and passenger movement to Uttar Pradesh's Purvanchal region.[266] These highways handle substantial volumes of pilgrimage-related traffic, industrial goods, and agricultural produce, with daily average annual daily traffic exceeding 50,000 vehicles on key segments near the city.[267] The city's internal road network comprises over 500 kilometers of urban and peri-urban roads, supplemented by state highways and rural links, but faces chronic congestion due to narrow heritage lanes, high pedestrian volumes from religious sites, and unmetered growth in two-wheelers and autos.[267] The Varanasi Ring Road, spanning roughly 70 kilometers in a multi-phase configuration, serves as a critical bypass for heavy vehicles destined for NH-56, NH-233, and NH-29, diverting through-traffic away from the Ganges riverfront core since Phase 1's operationalization around 2021.[268] Phase 2, under construction from Rajatalab to Bajidpur-Harhua as a six-lane access-controlled expressway, incorporates two rail overbridges and a flyover to streamline flows and integrate with national corridors.[269] Ongoing upgrades include the six-laning of the 192.4-kilometer Varanasi-Aurangabad stretch of NH-2 (now aligned with NH-19), awarded for expansion to handle increased freight from Bihar and eastern Uttar Pradesh.[270] The 34-kilometer Varanasi-Hanumana section of NH-35 was four-laned by late 2024, reducing bottlenecks for routes toward Mirzapur and southern connectivity.[271] In urban zones, the Uttar Pradesh government approved widening of three key roads—including a 4.1-kilometer stretch from Pandeypur intersection to the Ring Road—and construction of flyovers at Manduadih crossing and Sarnath in early 2025 to mitigate intersection delays averaging 20-30 minutes during peak hours.[272][273] Broader 2020s developments enhance inter-regional links, with the Purvanchal Expressway (operational since November 2021) providing a 340-kilometer high-speed route from Lucknow to Ghazipur, intersecting Varanasi's periphery and slashing travel times to the state capital to under four hours for compatible vehicles.[274] Proposed spurs, including a 200-kilometer access-controlled Ayodhya-Varanasi expressway with an interchange at the Purvanchal junction, aim to compress the current 3-4 hour journey to two hours, boosting economic ties between the two temple cities.[275] Additionally, the under-construction Varanasi-Kolkata Expressway (NH-319B), spanning 710 kilometers via Ranchi, will further integrate Varanasi into eastern India's logistics grid upon completion.[276] These initiatives, backed by investments exceeding ₹8,700 crore in national and state roads as of 2023, prioritize capacity augmentation amid rising vehicular density from tourism and nascent industrialization.[267]Rail, air, and emerging ropeway systems
Varanasi Junction (BSB), the city's primary railway station, features 11 platforms and handles 258 halting trains along with 29 originating and 29 terminating services, providing connectivity to major destinations including Delhi, Mumbai, Kolkata, and Agra.[277] The station, classified as A1 for cleanliness, accommodates over 200 trains daily and serves as a key hub under the Northern Railway zone.[278] Supporting stations include Banaras (BSBS), a satellite facility for additional routes; Manduadih (MUV), focused on regional links; and Kashi (KEI), nearer to central areas.[279] Lal Bahadur Shastri International Airport (VNS), located approximately 23 km northwest of the city center in Babatpur, operates a single 2,745-meter asphalt runway and handled over 4 million passengers in the fiscal year prior to 2025 expansions.[280] It supports domestic flights from airlines such as IndiGo and Air India, alongside limited international services, with infrastructure including a 3,900-square-meter terminal capable of processing 250 inbound and outbound passengers hourly per counter.[281] A ₹2,870 crore expansion, approved in June 2024 and foundational laid by Prime Minister Narendra Modi, aims to increase annual passenger capacity from 3.9 million to 9.9 million through runway extension, new terminal construction, and apron enhancements, with runway works awarded in September 2025 for completion within 18 months.[282][165] The Kashi Ropeway, India's inaugural urban public transport ropeway, spans 3.75 km from Varanasi Cantonment railway station to Godowlia Chowk via five stations, designed to alleviate road congestion in the densely populated old city with 220 cable cars operating at heights up to 45 meters.[283] Costing ₹645 crore with 50% central government funding, the project incorporates advanced safety features for efficient commuter and tourist access to ghats and temples, targeting operational commencement in August 2025.[284]Inland waterways and logistics
Varanasi serves as a critical node in India's inland waterway network, primarily through the Ganges River, designated as National Waterway 1 (NW-1), which spans approximately 1,620 km from Haldia in West Bengal to Prayagraj in Uttar Pradesh. The city's strategic location facilitates cargo transport of commodities such as containers, food grains, and industrial goods, leveraging the river's navigability for cost-effective logistics compared to road and rail alternatives.[285][286] The Multi-Modal Terminal (MMT) at Ramnagar, Varanasi, operational since 2018, handles an annual capacity of 1.26 million tonnes per annum (MMTPA) and integrates riverine access with rail and road connectivity, intersecting NW-1 with National Waterways 2 and 7. This terminal supported India's first inland container vessel arrival on November 12, 2018, marking the revival of commercial freight on the Ganges. Cargo throughput on the Varanasi-Haldia stretch of NW-1 rose from 10.93 million tonnes in 2021-22 to 13.17 million tonnes in 2022-23, driven by initiatives like the Jal Marg Vikas Project (JMVP), approved on January 3, 2018, at a cost of ₹5,369.18 crore to enhance fairway depth and navigation aids up to Varanasi.[287][288][289] Logistics operations are overseen by the Inland Waterways Authority of India (IWAI), which upgraded its Varanasi sub-office to a full Regional Office on January 23, 2025, to coordinate development across the Ganges and its tributaries, including dredging, terminal maintenance, and vessel berthing at 20 floating terminals along NW-1. Recent infrastructure includes ship repair facilities commissioned in 2025 at Varanasi, supporting maintenance for vessels up to 2,000 tonnes and promoting self-reliance in inland maritime operations. Private sector involvement, such as Maersk Line's transport of 16 containers from Varanasi in 2019, underscores growing viability for containerized logistics, though seasonal water levels and sedimentation pose ongoing challenges to consistent draft depths of 2.5-3 meters.[290][291][292] Inland water transport in Varanasi contributes to national logistics efficiency, offering lower emissions and operational costs—estimated at one-tenth of road transport—while handling diverse freight via integrated multimodal hubs. Future expansions under JMVP aim to boost cargo volumes further, with the terminal's rail linkage enabling seamless transfers to broader networks.[293][294]Controversies
Gyanvapi mosque-temple dispute
The Gyanvapi Mosque, located adjacent to the Kashi Vishwanath Temple in Varanasi, became the subject of a legal dispute in which Hindu plaintiffs asserted that the mosque was erected following the 1669 demolition of a pre-existing Vishwanath Temple by Mughal Emperor Aurangzeb, utilizing the temple's remnants as foundational elements.[54] [295] Mughal court records, including the Maasir-i-Alamgiri compiled by Saqi Mustaid Khan, document Aurangzeb's orders for temple destructions, with a September 2, 1669, report confirming the razing of the Kashi Vishwanath structure and subsequent mosque construction using its plinth and materials.[296] [295] Architectural evidence includes a surviving Nandi statue oriented toward the mosque site and western walls incorporating temple pillars, consistent with historical accounts of partial preservation amid reuse.[54] [297] Legal proceedings originated with a 1991 suit filed by five Hindu women in Varanasi district court, seeking access for worship at the Maa Shringar Gauri shrine within the complex, later expanding to claims over the mosque's foundation as temple ruins; the suit was dismissed in 1997 under the Places of Worship (Special Provisions) Act, 1991, but revived in 2020 following the Supreme Court's Ayodhya verdict.[146] [145] In May 2022, a court-ordered video survey of the premises identified a structure resembling a Shivling in an ablution pool, prompting Hindu claims of religious artifacts amid Muslim assertions of a fountain.[146] The Allahabad High Court directed an Archaeological Survey of India (ASI) scientific survey in July 2023, which commenced on August 4, 2023, excluding the sealed Shivling area, and concluded with a report submitted on December 18, 2023.[145] [71] The ASI report, based on excavations revealing pillars, inscriptions, and sculptures of Hindu deities integrated into the mosque's walls and foundations, concluded that a large Hindu temple predated and was dismantled for the mosque's construction, with non-Islamic architectural features like lotus motifs and trishula symbols evident throughout the complex.[298] [299] [300] On January 31, 2024, the Varanasi district court permitted Hindu prayers in the basement (Vyas Ka Tehkhana), citing its use as a prayer space until 1993, though the mosque committee appealed to the Allahabad High Court.[71] The Supreme Court issued notices in November 2024 on a plea for surveying the Shivling area to ascertain if it overlays temple remnants, consolidating related matters for hearing on December 17, 2024, amid ongoing appeals challenging survey validity under the 1991 Act.[301] These developments reflect empirical archaeological corroboration of historical demolitions, contrasting with interpretive disputes over legal applicability and site status.[145]Ganges pollution and cleanup efforts
The Ganges River in Varanasi receives substantial pollution from untreated domestic sewage discharged via major drains such as the Varuna and Assi rivers, which carry waste from the city's population of over 1.2 million, alongside industrial effluents from tanneries, textile mills, and chemical plants.[302][303] Religious activities exacerbate the issue, including immersion of cremation ashes at ghats like Manikarnika, floral offerings, and animal carcasses, contributing to elevated biochemical oxygen demand (BOD) and heavy metal accumulation.[23][304] Water quality assessments reveal severe contamination, with fecal coliform levels near Varanasi exceeding 100 times the Indian government's safe limit for bathing (500 MPN/100 ml), often reaching 23,000 MPN/100 ml downstream in 2017, driven by human waste and inadequate sanitation.[305][306] Dissolved oxygen depletion and high BOD (above 5 mg/L, indicating poor quality) persist due to organic loading, rendering the water unsuitable for drinking or irrigation without treatment, as confirmed by studies from 2017-2023.[307][308] The Ganga Action Plan (GAP), launched in 1986, aimed to abate pollution through sewage treatment and interceptor drains but achieved limited effectiveness in Varanasi due to poor implementation, insufficient funding, and failure to address non-point sources like open defecation, leaving coliform and BOD levels largely unchanged after two decades.[302][309] Under the Namami Gange Programme initiated in 2014 with a budget exceeding ₹40,000 crore, Varanasi has seen construction of multiple sewage treatment plants (STPs), including the Dinapur STP (140 MLD capacity, operational since 2018) and Goitha STP (120 MLD, inaugurated 2019), treating over 260 MLD collectively to intercept 80% of urban sewage before it reaches the river.[310][311][312] By 2024, fecal coliform upstream dropped to below 1,300 MPN/100 ml in some stretches, attributed to these interventions and reduced industrial dumping, though downstream levels remain elevated and full compliance with bathing standards is inconsistent.[306][313] Challenges persist, including operational gaps in older STPs, ongoing illegal discharges, and the need for biodiversity restoration, with independent monitoring questioning the sustainability of reported gains amid population pressures.[314][315]Heritage preservation versus urban encroachment
Varanasi's historic core, encompassing ancient ghats, temples, and labyrinthine lanes dating back centuries, grapples with escalating urban pressures from a population exceeding 1.2 million and annual tourist influx surpassing 50 million pilgrims.[316] High densities in the old city, reaching 500 to 700 persons per hectare, exacerbate vulnerabilities to unauthorized constructions and encroachments that alter the urban fabric.[317] Illegal multi-story additions and commercial encroachments on heritage assets, such as riverfront landscapes, have been documented since at least 2010, undermining the structural integrity of traditional buildings and blocking sightlines to sacred sites.[318] The Kashi Vishwanath Corridor project, inaugurated in 2021, exemplifies this tension by widening access from the Ganges ghats to the Kashi Vishwanath Temple over a 5-kilometer stretch, incorporating restored temples and modern facilities to alleviate congestion.[319] However, implementation involved demolishing or relocating approximately 40 to 50 smaller temples, shrines, and residential structures between 2018 and 2022, sparking debates over the erasure of organic historic layers in favor of streamlined infrastructure.[320] Critics argue this "modernization" disrupts Varanasi's intangible heritage, including traditional pilgrimage routes and community practices, while proponents cite enhanced pilgrim safety and economic gains from increased footfall.[321] Preservation countermeasures include the Inclusive Heritage-based City Development Strategy (IHCDS), launched around 2012 with support from international bodies, which maps cultural resources and promotes integrated urban planning to safeguard tangible and intangible assets amid development.[322] Local authorities, such as the Varanasi Development Authority, have intensified enforcement, sealing illegal constructions in 2024 for violations of urban planning norms and targeting unauthorized land plotting that fragments heritage zones.[323] Despite these, systemic gaps persist, including inadequate heritage-specific policies and competing land uses from tourism commercialization, which continue to challenge the authenticity of sites on UNESCO's tentative World Heritage list.[324][325]Recent Developments
Infrastructure megaprojects (2020s)
The Kashi Vishwanath Corridor, inaugurated on December 13, 2021, by Prime Minister Narendra Modi, expanded the temple complex from approximately 2,700 square feet to over 500,000 square feet across 5.5 acres, facilitating direct pedestrian access from the Kashi Vishwanath Temple to the Ganges River ghats via a multi-level corridor with facilities including museums, auditoriums, and visitor amenities.[326] The ₹355 crore project, initiated in March 2019, involved the demolition and relocation of over 40 properties to restore historical connectivity and enhance pilgrim circulation, reportedly attracting over 100 million visitors by 2023.[74] India's first urban public transport ropeway in Varanasi, spanning 3.75 kilometers with five stations from Varanasi Cantonment railway station to Godowlia Chowk, commenced trial operations in October 2025 at a total cost of ₹815 crore, inclusive of 15 years of operation and maintenance.[327] Equipped with 148 gondolas, the system is designed to transport up to 100,000 passengers daily, reducing road congestion in the densely populated old city while integrating with existing rail and bus networks for sustainable urban mobility.[328] Full operations are anticipated by August 2025, with fares starting at ₹40 per trip.[284] The expansion of Lal Bahadur Shastri International Airport, approved in June 2024 with a budget of ₹2,869.65 crore, aims to increase annual passenger capacity from 3.9 million to 9.9 million through a new three-story terminal building covering 75,000 square meters, runway extension, apron enhancements, and site expansion to 774 acres.[282] Foundation stone laid on October 20, 2024, the project incorporates modern infrastructure like additional parking, taxiways, and cargo facilities to support growing tourism and regional connectivity, with completion targeted for phased rollout by the late 2020s.[165] The Ganga Expressway's Varanasi segment, part of a 594-kilometer six-lane greenfield highway linking Meerut to Prayagraj, traverses 75 villages in the district and received cabinet approval for extension toward Ghazipur in January 2025, enhancing freight and passenger logistics along the Ganges corridor.[329] Construction progress includes land acquisition for the 350-kilometer Varanasi-linked stretch, projected to reduce travel times and boost economic activity in eastern Uttar Pradesh upon completion in the mid-2020s.[330] In August 2025, Prime Minister Modi inaugurated ₹2,200 crore worth of road and bridge projects, including the widening of the 62-kilometer Varanasi-Bhadohi highway to four lanes and a railway overbridge at Hardattpur to alleviate traffic bottlenecks near key ghats and temple areas.[331] These initiatives, spanning urban development and connectivity, underscore Varanasi's integration into national infrastructure networks amid rapid urbanization pressures.[332]Political and economic initiatives
The Uttar Pradesh government introduced the Silk Banarasi brand in May 2025 to market and sell Varanasi's silk products internationally, seeking to strengthen the local handloom sector amid competition from power looms and exports.[333] Central schemes including the One District One Product (ODOP) program, PM Mudra Yojana for microfinance, establishment of a Silk Hub, and Weaver Credit Cards have facilitated credit access and skill enhancement for over 600 weavers, reversing declines in production reported in prior years.[334] Tourism promotion policies have capitalized on Varanasi's spiritual significance, yielding an 18.7% increase in visitors to over 11 crore in 2024, outpacing destinations like Goa and generating substantial economic activity through spending on lodging, transport, and handicrafts.[156] This growth, linked to improved accessibility and heritage site enhancements, has added an estimated ₹1.25 lakh crore to Uttar Pradesh's economy via the Kashi Vishwanath Corridor since 2021, with average visitor expenditures of ₹4,000–5,000 supporting local vendors and services.[161][335] To align with Uttar Pradesh's target of a $1 trillion economy by 2030, Varanasi formulated a district-level action plan in August 2025 emphasizing GDP expansion through tourism, traditional crafts, and modern services.[336] The state's Global Capability Centres Policy 2024 provides land, capital, and payroll subsidies to establish Varanasi as an IT and ITeS hub, complementing its cultural economy with technology-driven employment.[337] Politically, these initiatives under Prime Minister Narendra Modi's tenure as Varanasi's representative since 2014 fuse infrastructure investment with heritage revival, enhancing Bharatiya Janata Party support in eastern Uttar Pradesh by delivering measurable economic gains amid the state's broader Viksit Bharat framework.[139][338] The Varanasi Development Authority's Net Zero Library project, launched in July 2025 with NHPC support, exemplifies sustainable policy integration, promoting eco-conscious urban growth while preserving the city's knowledge-centric identity.[339]Religious and legal advancements
The Kashi Vishwanath Corridor, inaugurated on December 13, 2021, by Prime Minister Narendra Modi, constitutes a pivotal religious advancement in Varanasi, facilitating seamless access between the Kashi Vishwanath Temple and the Dashashwamedh Ghat over a 500,000-square-foot expanse. This ₹1,000 crore-plus project incorporates five corridors, 40 new temples, and enhanced facilities for devotees, accommodating up to 100,000 pilgrims daily and boosting religious tourism while restoring historical temple architecture.[340][341] Legally, the corridor's implementation relied on the Land Acquisition Act, 2013, enabling the Uttar Pradesh government to acquire over 300 properties through negotiated settlements and compensation totaling ₹500 crore, minimizing disputes and underscoring efficient public-private coordination for heritage preservation. In a related judicial milestone, the Varanasi District Court on January 31, 2024, authorized Hindu worship in the Vyas Ka Tehkhana basement within the Gyanvapi complex, based on historical records and videographic evidence of a pre-existing Shivling, thereby advancing legal protections for indigenous religious continuity amid ongoing appeals to higher courts.[71][342] These developments reflect a broader resurgence in affirming Varanasi's status as Hinduism's spiritual epicenter, with temple authorities reporting a 200% surge in visitor footfall post-corridor opening, from 1.5 crore annually to over 4.5 crore by 2023, supported by digital booking systems and security enhancements.[343]References
- https://en.wikiversity.org/wiki/The_Varanasi_Heritage_Dossier/History_and_Development
