.

1. Assi ghat
Assi ghat an important ghat of varanasi traditionally constitutes the southern end
of conventional city. Numerous references about this ghat are found in early
literature particulalry in matsypurana, again purana, kurma purana, padma purana
and kashi khanda. According to a belief goddess durga after slaining demon
shumbha- nishumbha had thrown her sword. The place, where sword (khadga) had
fallen resulted in flowing of big stream known as asi river. The on confuewce place
of river ganga and asi known as asi or assi ghat. In kashi khand it is referred as asi
"saimbeda tirtha" one gets punaya of all the tirthas ( religious places) by taking a
dip here. Infact this ghats was extended from assi to bhaidaini ghata ealier . In
gaharwal danpatra(11th 12th cent.) Reference of lolark ghat is given as famous
aditya pitha (place of sun worksing).during 16th , 17th cent. .a.d.sant tulasi das has
written ramcharitmanas here, after 19th cent.a.d.asi ghat was divided in five ghats
i.e.asi, gangamahal (first) rewan, tulasi and bhadaini. Followers of hindu relegions ,
take sacred dip here, particularly in chaitya (march/ april) and magh (jan/feb.).
Other important occasion are soler/ lumar eclipse, ganga dashahra. Probodhoni
ekadashi, makar shankranti, etc.
2. Ganga mahal ghat(i):
Ganga mahal ghat is named after a palation building of ex. Maharaja of banaras to
wards the northern end of asi ghat. Infact ghat has a little cultural significance
except the beautiful carvings depiction the rajput and local architectural grandeur
of 16th cent. A.d. However the palace was built in the first half of 20th cent. A.d.
3. Rewan ghat:

Rewan ghat is an extended part of assi ghat and its building was constructed by
lala mishir, royal purohit of king ranjit singh of punjab. It was know as lala mishir
ghat. But in 1879 it was purchased by maharaja rewan. To save from currents of
ganga, ghat has pucca stairs and both the corners of stairs have ast pahal (a type
of construction). In the later half of 20th cent. Maharaja rewan had donated . This
building to banaras hindu university. There is very little signifcance of cultural and
social activity here.
4. Tulsi ghat:
It is named affter the great poet tulsi (1547-1622 a.d.) Who wrote ramcharitmanas.
Earlier it was known as lolark ghat as evident in gaharwa danpatra and
girvanapadamanjari (17cent.a.d.). Letter in 1941 baldeo das birala made this ghat
pucca. This ghat is associated with a number of important activities such as bath of
lolarkkunda (to get sons and their long life), bath to get rid of leprosy, during
hindu lunar month of kartika(oct./nov.) Krishna lila is also performed here with
great conventional rites, music concerts, wrestling, and spiritual discourses are
regular features here.
5. Bhadaini ghat:
The earliest reference of this ghat is given by greves(1909). It has a huge pumping
set of waterworks which supply water to whole city. This ghat has standing wall
constructed by brick and stone. Bathing or religious activities are not performed
here.
6. Janaki ghat:
In 1870 a.d. Maharani kunwar of sursand(bihar) made this ghat. Earlier it was know
as "nagamber ghat". After picca constructions it is know as janaki ghat. It has a
little religious important but people bath since it is safe and clean.

7. Mata anandami ghat

Earlier it was know as lmalia ghat in 1944 mata anandamai purchased this area
from british. She made this ghat pucca in addition to run a ashrama. This ashrama
is involved in performing a number of religious activities here.
8. Vaccharaja ghat :
It is made pucca by a merchant named vaccharaja during later half of 18th cent. It
is believed that seventh jain firthankar of suparshvanatha was born nearby. At
present most of jain families live here. Upgoing stairs from ganga river bank to
street have three niches consist of siva, ganesh and beautiful ganga image riding
on her vehicle crocodile. Occasional cultural programmes, bhajan and kirtans are
organised here. It is a comfortable ghat for local people to take bath and do
exercise.
9. Jain ghat:
Before 1931 jain ghat was the part of vaccharaja ghat. Later jain community made a
pucca ghat and named it as jain ghat. On the southern end jain communities take
bath and perform their regular activities, but on the northern end mallaha
(boatman) families are living giving it a different look.
10. Nishad ghat:
Earlier it was a part of prabhu ghat till first half 20th cent. Now a large number of
boatmen with their small boat & nets can be seen hear. Ghat has one nishad raj
temple which in fact was constructed by boatmen families only a few year back.
11. Prabhu ghat:
This ghat was made in the early part of 20th cent by nirmal kumar of bangal. Most

of boatmen families are living here. Normally washermen washes clothes here. Ghat
has very little social cultural significance.
12. Panchkota ghat:
On the northern end of prabhu ghat a palatial building and a ghat was constructed
by king of panchakola (bengal) in the later half of 19th cent. A.d. A series of thin
stairs from ghat lead to palatial building where two temples are situated. Ghat is
pucca but the place is of lesser importance.
13.cheta singh ghat:
It is a historical fortified ghat. The place has witnessed a fierce battle between the
troops of warren hastings and chet singh in 1781. A.d/ the fort and ghat has been
taken from british by maharaja prabhu narayan singh in the later half of 19th cent.
Originally this ghat was know at khirki ghat; now it has four parts known as cheta
singh, niranjani, nirrvani and shivala.ghat has three shiva temple belonging to 18th
cent. Till first half 20th cent. It was culturally quit important. The famous budhwa
mangal festival which was celebrated for seven days had been organised here. Due
to sharp current of ganga people avoid bathing here. This ghat has been
rejuvenated by state govt. In 1958.
14. Niranjani ghat:
This ghat belongs naga saints who established niranjani akhara in 1897. Originally
it was a part of cheta singh ghat. Now there are four temples consisting of paduka
(footprints) of niranjani maharaj durga gauri shankar and ganga images. The people
do not take bath here owing to lesser religions importance. The ghatabhere
rejoined in 1948 by state govt.
15.mahanirvani ghat:

It is situated on north end of nirvani ghat. It is named after mahanirvani sect of

naga saints . The famous akhara is situated here. It has four small shiva temple
made by nepals maharaja. It is legendary that acharya kapil muni of sankhya
philosophy fame lived here during 7th cent.a.d. Near mahanirvani akhara mother
teresas home is situated.
16.shivala ghat:
It has been important ghat in early times. In mid nineteenth cent. It was separated
into some small ghat. At present one witnesses a colossal building constructed by
nepal king sanjay vikram shah (19th cent ,a shiva temple and one brahmendra math
established by kashiraj. There is no significant cultural activities here. Only some of
pilgrims and local inhabitants take bath.

17. Gularia ghat

This ghat was named after a huge gular tree which is not here at present. It was
constructed pucca by laloo ji agrawal. This ghat has a very little significance debries
of old houses are scattered on top of stairs.
18. Dandi ghat
It is referred by sherring (1968). It was made pucca by lalooji agrawal. This ghat is
predominated by the dandi ascetics carrying stick in their hand. This ghat is quit
clean and worth taking bath.
19. Hanuman ghat
It is believed that grat saint tulsidas has established a hanuman temple here during
18th cent. A.d. Which made is famous as hanuman ghat. The ancient name of this
ghata was ramesvaram ghat which was established by lord ram himself. At present

it is inside boundary of juna akhara. Many vairagi ascetics live in the temples. The
neighborhood is dominated by south indian residents.
20. Prachina (old) hanumanana ghat:
Both of the above (nos.19,20) ghat are made pucca y mahant hariharanath in
c.1825. This ghat had affinity with a great bhakti saint valabha (c.e.1479-1531), who
laid the philosophical foundations for a great resurgence of krishna bhakti (eck
1882: 223). His birth day is celebrated here on 11th dark-half of aisakha (april-may).
The temple of rama consists of five siva lingams named after rama ( ramesvara), his
two brothers (laksmansevara and bharatsvarar), his wife (sitesvara) and his monkeyservant (hanumadisvara).

21. Karnataka ghat:

This ghat was build by the state of mysore (now know as karnataka) in early
twentieth century (c.1910). There lies a site are shrine. There also is a shrine of ruru
(" the dog") bhairava, one of the 8th bhairavas protecting the city from 8th directions
.
22. Harish chandra ghat:
This ghat is name after a mythological king harish chandra, who once worked the
cremation ground here for the preservance of truth and charity but at the end the
gods rewarded him and restored his lost thorn and his dead son to him. This is one
of the two cremation ghat, and some times referred as adi manikarnika (" the
original creation ground", cf.kkm 2.225-26), still there exists adi manikarnika tirtha.
In 1986-87 an electric crematorium is opened here, how ever side by side
funeral of wood fire is continuing . This also the seat of old harampapa water
tirtha. At the top in the temples there are images of harischandrsvara, rohitesvara,
adi manikarnikesvara & vrddha kedara. In c. 1740 narayana diksit, a religious guru

of pesavas renovated this ghat and made this partly pucca.

23. Lali ghat:

In c. 1778 this ghat was built pucca by raja of banaras. At the upper side there are
temple of lambodara cintamani and jyestha vinaykas, kiratesvara, jayanta siva
lingam and maha laksmi. The vicinity is dominated by washermen.
24. Vijayanagaram ghat:
This was made pucca in c. 1890 by the vijayanagaram state of south india. At the
top of it is svami karapatri asrama. Close by to this building are the shrines of
nilakantha (1) and nispapesvara.
25.kedar ghat :
This ghat is meticulously eulogized in the kkh ( 77.8-10,47-54:also kkm). This is the
site of haramapapa tirtha. At the top exists the temple of kedaresvara, the patron
deity of the southern sacred segment.
The attached shrines and sacred sites are: tarakesvara, gauri kunda and vitanka
nrsimha. In late sixteenth century kumarasvami, a devotee of dattatreya made a
monastery attached to the kedaresvara, temple. According to a gahadavala
inscription ( c.c.e.1100). Svapnesvara ghat wad existing close by this ghat, but now
it has no representation.
26. Caowki ghat :
This ghat is famous for the huge pipala (ficus religiosa) tree at the top of the steps
which shelters a great array of stone figures of snakes, nagas. Havell (1905 : 118-

119) described this ghat: "under a fine old pipala-tree, there is a small shrine and a
great number of old carved stones, some of snakes, twined together like mercutys
caduceus, with some fine figure sculptures let into the upright face of the platform
which surrounds the tree are probably reclis of the early buddhist period". Closeby
to this tree is the shrine of rukmangesvara, and at some distance lies naga kupa
("snake well"). On the occasion of festival honouring snake, naga pancami, falling
on the 5th light helf of sravana (july august), these shrines are especially
worshipped. This ghat was built in c. 1790.

27. Ksemesvara / somesvara ghat :

Its old name was nala ghat, and was built in early eighteenth century. The followers
of kumarasvami made a monastery in 1962 at the upper side of the steps. The
shrines of kesemesvara and ksemaka gana are at the top portion of the steps. The
neighborhood is dominated by bengali residents.
28. Manasarovara ghat :
At the top of this ghat there is a secred pond, in replicated from representing the
famous sacred lake of the same name lying in tibet. This ghat was built by raja
mana singh of jaipur in c. 1585, and was rebuilt in c. 1805. The shrines of rama,
laksamana, and dattatreya are in the vicinity.
29. Narada ghat :
The old name of this ghat is kuvai ghat. This was constructed by dattatreya svami, a
monastery chief, in c. 1788. The four important images in the upper- side are
naradesvara, atrisvara, vasukisvara and dattatreyesvara.

30. Raja ghat :

Formerly known as amrita rao ghat, this was firstly made by the first maratha chief
gajirao balaji in c.1720. This was rebuilt with stone slabs by amrita rao pesac\va
during 1780 1807. At the top of lofty stone steps he established four temples of
amritesvara, vinayakesvara, nayanesvara and gangesvara and four auxiliary shrines,
and also renovated the prabhasa tritha in 1780.
31. Khori ghat:
Also known as ganga mahala ghat, this was made pucca in late nineteenth century
by kavindra narayana singh. At the top a compound of five temples presents a
magnificent view.
32. Pandey ghat:
In c. 1805 this ghat was built in honour of a famous wrestler who established a
wresting site (akhara) there: his name was babua pande. The shrine of somesvara
exists closeby to it. In its vicinity lies the old site of prabhasa tirtha, but presently it
is spatially transposed at raja ghat.

33. Sarvesvara ghat :

Of course, this site had reference in a very early seventeenth century digest,
however the overall ghat was erected under the patronage of mathura pandey in
late eighteenth century. The ganga kesava tirtha and servesvara image are near the
ghat.
34 digpatia ghat :

This was erected in c.1830 raja of digpatia (bengal). The beautiful building along
the ghat now known as "kashi ashram".
35. Causatthi ghat :
This ghat is described in the kkh (61.176-177) with respect to yogini tirtha and
agatsya tirtha. The number 64 (causatha) is attributed to directional symbolism and
also association between mother-goddesses and their assistant- goddesses, of
course there are other interpretations too. This ghat had privilege to provide shelter
to a great sanskrit scholar, madhusudana sarsvati (c.e.1540-1623). Above the ghat
there is temple of causatthi devi, but only 60 images of yogonis are there, the rest
four are at different places. In c. 1670 king of udaipur (rajasthan) renovated this
ghat, and jater it became pucca on 12th dark-half of caitra (march-april) many
pilgrims pay visit to the yogini temple and take ritual bath at this ghat. Another
important occasion of attraction is the evening on the day of holi-a colourful
festival showing start of caitra-1, when homage ritual is performed at the ghat.
36. Rana mahala ghat :
In fact, this is a extended part of the preceding ghat, and also made by king of
udaipur in c.1670. At the top there is shrine of vakratunda vinayaka, one among the
fifty-six.
37. Darabhanga ghat :
Together with magnifivent building along the ghat and a grand siva temple in
nilakantha area, the king of darabhanga (bihar) made them in 1915. The building
along the ghat shows a massive greek pillars style. The shrine of kukutesvara lies at
the top.

38. Munsi ghat :

The ghat was built by sridhara narayana munsi a finance minister in the state of
darabhanga, in 1912 as an extended pare of darabhanga ghat. After his death in
1924 this portion ghat named in his honour.

39. Ahilyabai ghat :

At the place of an old site of kevelyagiri ghat, in c. 1778 queen ahilyabai holkar of
indore made this a pucca ghat. For the first time name of a person was added after
the ghat. She was also responsible for re-building the visvesvara temle, as exists at
present, in 1777.
40. Sitala ghat :
In c. 1740 pt. Narayana diksit the preceptor of bajirao pesava-1, made this ghat
pucca. In fact, this is the southern extension of dasasvamedha ghat, where exists
dasasvamedha tirtha and images of dasasvamedhesvara and dasaharesvara. After
the famous sitala temple there, this ghat is called after. On the 8th light- half of
lunar months of caitra, vaisakha jyestha and asadha (march july ) and asvina (sept
oct. ) people celebrate the festival of sitala asthami ("8th day" ). The same fastivities
also occur at (adi) sitla ghat in the north. Another important occasion at this ghat is
the special worship after the newly marriage, the couples and close family members
come here for the ganga worship ritual followed by rituals in the sitala temple.
41. Dasashwamedha ghat
This is the most busiest and the ancient most referred ghat. According to the myth
related to divodasa, lord brahma (" the creator" in the hind trinity gods) performed
the ten-horses sacrifice (dasa-asvamedha) at this site. The historical sources infer

that at this site the revivalist hindu dynasty of the second century, the bhara siva
nagas had performed ten-horses sacrifice. The kkh (52.1-10:61.38) records many
verses describing glory of this ghat. The temple of sulatankesvara, brahmesvara,
varahesvara, abhaya vinayaka, the ganga ("goddess"), and bandi devi are closeby at
the top of the ghat. These shrines are linked to several important pilgrimage
journeys. The southern part of the ghat was made pucca in 1740 by bajirao pesava1, and late in c.1774 by ahilyabai holkar of lndore.
42. Prayag ghat : This ghat (old prayaga tirtha) together with shrine of
prayagagesvara replicates the existence of prayaga/ allahabad in varanasi. Prayaga,
known as "tirtharaja" (king of tirthas), lies at the confluence of the ganga, the
yamuna and the invisible sarasvati rivers. It is commonly believed that doing rituals
and taking sacred bath here provide exactly the same religious merit as those at
prayaga (80 km away in the west). The merit of this ares is eulogized in the kkh
(61.36-38). About the present condition, eck (1982.228) remarks that "today,
however, the name prayaga ghat, while it is painted boldly on temple that sits
between the two branches of dasasvamedha, is not commonly used. And even the
temple there is utterly defunct, used only by boatmen who store their gear in its
sanctum". The temple and the ghat-area were reconstructed by queen of digpatia
state (west bengal). For the whole month of magha (jan-feb.) Devotees, mostly, use
to take bath at this site.

43. Rajendra prasad ghat :

In 1979 in memory and honour of the first president of india (1950-1962). Rajendra
prasad (1884-1963) this ghat was renamed, and made pucca by the municipal
corporation of varanasi. In fact, this ghat was northern extension of dasasvamedha
ghat. And until late nineteenth century a stone statue of horse was at the ghat
witnessing the "ten-horses sacrifices" performed by bhara siva nagas in second
century, that is how the old name "ghoda ghat" ("horse ghat"). It is believed that
same horse image is shifted to sankatmochana temple. The myth refers that
servants of bhara siva nagas taken bath here
. 44. Man mandir ghat :
The old name of this ghat was somesvara, but in c.e. 1585 when raja savai mana
singh (of amber) made his palace and ghat this is named after him. This ghat is
"known primarily for the magnificent building with exquisite, ornately carved
window carvings" (eck 1982:228). On the top of the floor is a hindu observatory
built by savi ji singh-11 (1686-1743: the other places where he established such
observatories are jaipur, delhi, mathura and ujjain. Under the direction of this
astrologer-minister, jagannatha, the king built this observation during the period of
1710-1737. There are four main astronomical instruments and renovation were
made in 1850s and again in 1912 under the patronage of the king of jaipur. The
closeby shrines at the top of the ghat are somesvara, dalabhesvara, remesvara and
sthuladanta vinayaka. In the river lies the prabhasa tirtha. On the occasion of holi
the festival of colour, falling on the last day of phalguna (feb.-narch), people

perform celebration at the dalabhesvara shrine.

45. Tripura bhairavi ghat :
This ghat is named after the tripura bhairavi shrine, a female partner of tripuresvara
whose image also exists there. Another important shrine is of varahi, one of the
nine mother-goddesses. In late eighteenth century king of banaras and pt.
Mayananda giri had patronize to make this ghat pucca.
46. Mir ghat :
This ghat represents two old sites of jarasandhesvara and vrdhaditya, which were
converted by mira rustam ali in 1735. Presently, in the name of these two shrines
pilgrims throw flowers and raw-rice in the ganga and remember them. The shrines
and images in the vicinity are vrdhaditya, asa vinayaka, yajna varahaand
visalaksi("the wide-eyed ", one of the 52 sakti-pithas of goddesses.) Another
important site is dharmakupa consisting of a sacred well surrounded by five temple,
and also divodasesvara lingam. The temple of dharmesa is associated to the myth
of yama's (lord of death) power over the fate of the dead everywhere on the earth,
except in kashi. With the notion that due to entrance of low castes ("untouchables")
the temple of visvesvara/ visvanatha became impure, svami karapatri-ji, a very
conservative brahmin and a cult-chief, has established a " new visvanatha temple"
in 1956 at top of the ghat. On the steps, under a pipala tree, the water- pouring
ritual in honour of ancestors in performed.
47. Phuta/ naya ghat :
This was and old site of yajnesvara ghat and was made pucca by svami

mahesvarananda in mid nineteenth century. In the closeby stream lies the visala
gaja tittha.
48. Nepali ghat :
Havell 1905:130) described this ghat: "where, recessed in the stone embankment,
and completely covered by the river in the rainy season, is a pretty little shrine of
ganga, the ganges, represented as a female figure seated on crocodile. Above it a
stair- case leads to the nepalese temple, a very picturesque building, half-hidden by
magnificent tamarind and pippal trees. It is built chiefly of wood and brick; the
double-storied roof, with great projecting eaves supported by brackets, is
characteristic of the architecture of nepal and of other sub-himalayan districts". The
great is patronized by a nepalese, and was built pucca in c.1902 by nanhi babu. The
area is dominated by nepalese residents (nepali khapra).
49 lalita ghat :
This ghat is named after the famous goddess lalita in kasi and also in prayaga. The
well known lingam of ganga kesava and shrines of gangatitya, kasi devi, lalita devi
and ghagirath tirtha are affiliated to this site. People believe that a glimpse of lalita
devi brings the same revard as circumambulating the entire world. At the top of the
ghat, close to the nepali ghat, as described earlier, lies the nepali temple built in c.
1841 under the patronage of king of nepal and assumed that the lingam there
replicates the famous pasupatisvara at kathmandu. The temple has some wooden
carving of the erotic scenes, and all the four gateways and doors are fully
decorated with geomagnetic architectural frame.

50. Bauli/ umaraogiri/ amroha ghat

: the old name of this ghat was raja rajesvari ghat and was made in early
nineteenth century by a rich merchant, babu kesava deva. In the nearby stream lies
the bramhanala tirtha.
51. Jalasayi ghat
Somehow in diverted from this ghat is also called as jalasen ghat. In fact and the
followed one both are part of the cremation ghat. The name it self indicates
"putting dead body into water" as part of ritual before putting the corpse on the
funeral pyre. In the mid- nineteenth century the nearby building and the ghat were
built.
52. Khirki gaht :
The name of the ghat literally means "the windows" (khirki) from where attendants
can watch the cremation. Close to in 1940 baldeo dasa birla has built a pilgrims
rest house. Under a deserted pipal tree there are five sati shrines. Presently both of
the above ghats are defuntional and present a view of nuisancesmoke-scape and
deathscape!
53. Manikarnika ghat :
Two ancient sacred waterfront sites make this ghat, viz sidha vinayaka and
swargadvaresvara. Among the is popularly called as " the great cremation ground"
(mahasmasana). A myth mentions that lord siva gives taraka mantra ( "prayer of the
crossing") in the ear of the dead, therefore the form of siva as tarakesvara, (the
temple is at the ghat), is propitiated whenever a hindu dies. The name manikarnika

derives its origin from the dropping rings of siva dyring his transcendental dance
here. The historical sources mention this site in the gupta inscriptions of c.e.4th
century. This is the first ghat made pucca by the two king brothers in c.e.1302; and
was rebuilt and repaired in 1730 under the patronage of bajirao pesava, and in
1791 ahilyabai holkar rebuilt the entire ghat. Again in 1872 repairing and
renovations were done.
In the vicinity are shrines of manikarnikesvara (a little far in the upper side of the
lane), mahesvara (open air lingam at the ghat) and siddha and manikarna vinayakas.
The temple of manikarnikesvara is the approachable from the ghat by taking a
steepy ascending lane south of the kunda. "the lingam of this temple-set
dramatically underground at the bottom of a deep shaft could at one time be
reached by a tunnel originating on the ghat".
There also exists a sacred pond, cakra- puskarini kunda ("discus lotus- pool") and
visnus feet impression carana paduka. According to puranic myth long before the
ganga arrived at the heels of bhagiratha, the cakra-puskarini kunda was present.
Says the kkh(60.137-138) . For the benefit of the three world king bhagiratha
brought the ganga to the place where manikarnika is to shivas forest of bliss
("annandavana"), to visnus lotus pool (chakra-puskarni kunda). Presently the kunda
surrounded by a cast-iron railing , is some (60 ft) at the top, narrowing to about
(20ft) it) at the waters edge (eck 1982: 239). Visnu and laksmi images are located in
the small shrine inside the kunda on the western wall; while a series of dozen small
niches containing siva lingams also exit there. Along the sacred route, on the ghat
itself, are the symbolically footprints of visnu (carana paduka), set in a circular
marble slab. For 7,000 years visnu was said to have performed tapas on this spot,

and through the centuries millions of hindus have sprinkled it with the holy ganga
water and adorned it with flowers. A plate from prinseps which the subtitle calls
"the holiest spot in the sacred city".
The closeby place to this holy spot has been reserved for the cremation of a few
selected, especially the maharajas of kasi (eck 1982: 246 ).
This ghat area has ancient reputation as a cremation ground; saya lord siva: having
become time itself, i destroy the world here, o goddess !" (padma purana 1.33.14).
However, it is not clear when this site was fully accepted for cremation. Moreover,
the np(11.48.67), the mp (182.23b-24) and the kkh (30.84-85) describe its glory in
terms of cremation and death rituals. The raised platform attached to the ghat is
used for death anniversary rituals. Between jalasayi and manikarnika ghat in the
stream lies fourteen watertrithas, among which important are visnu, bhavani,
skanda, taraka, avimuktesvara and pasupati.
Towering over manikarnika ghat, there is a siva durga temple of raja of amethy
(oudh; now uttar pradesh), built in c. 1850 which is distinct with its five deep- red
spires and gilded pinnacles. Havell (1905: 169) describes.
"it is built on a terrace overlooking the river, and is approached by one of those
steep, staircased streets, leading from the ghats up into the city, which suggest a
town of southern ltaly or spain. Clambering up a side staircase, you pass under the
naubata khana, where musicians are chanting praises of the goddess with strange
but not unpleasing accompaniments. On the right side of the entrance is a fine
bronze lion of durga, and on the left sivas bull. The quiet and cleanliness inside are
a relief from the bustle, sloppiness, and dirt, and the somewhat sordid atmosphere

of more popular benares shrines".

54. Bajirio ghat :
Bajiriao pesava built this ghat in c. 1735, that is how it is named after him, and also
a palace. Havell ( 1905:138) has described the condition as: " before the basement
had been raised many feet, the tremendous weight of the massive masonry caused
a landslip, which made the whole fabric topple over, so that the work had to be
abandoned. The unfinished faade and the ghat steps still remain". In fact the
entire structure sunk several metres into the earth since its erection (sherring 1868:
72). Later in 1830 queen baijabai of gwalior get it repaired and rebuilt ; she had
also erected the colonnade around the jananavapi well. In the up stream part there
is a temple of dattatreyesvara, so that this was referred as dattatreya ghat. Presently
this is assumed to be a patr of the scindhia ghat.
55. Scindhia ghat:
Formerly it was known as viresvara ghat, after the temple of same name lying at
the top. In 1780 ahilabai holker of indore made the ghat pucca. In 1829 queen
baijabai had get it repaired and remodeled; and again in 1937 daulatarao scindhia
made the entire ghat pucca. The shrines of vsistha and vamadeva, and
atmaviresvara are at the top. The paravata tirtha lies in the close by ganga river.
56. Sankatha ghat:
Its old name was yameshvara ghat after the name of the shrine. At the top in the
lane lies temples of yameshvara and harischandresvara which might be thought of
the old cremation area; still at present on the ossasion of yama dvitiya devottees

take sacred bath. In late 18th cent. King of baroda made this ghat, but 1825
beniram pandits widow, known as "panditain", and nephews built this ghat pucca
together with a building structure of the temple of sanktha devi. At the top of the
ghat towards the city there shrines of katyayini and siddhesvari goddesses; three
vinayakas: hariscandra, cintamani and mitra; and vasukisvara. A new image of
santosi mata (" mother of satisfaction") has recently also been built at the top.
Between the manikarnika and scindhia ghats there exist three water-tirthas, viz,
uma, sarasvata and kamblasvetara.
57. Ganga mahal ghat (2):
This is a another ghat of the same name. This, in fact, is an old part of yamesvara
ghat. King of gwalior had built it in early 19th cent., and lather on repaired and
rebuilt by govinda bali kiratankara.
58. Bhonsale ghat:
In c. 1780 maratha king bhonsala of nagpur made this ghat, and lather in 1795
this was a made pucca together with the establishment of the temple of laksmi
narayana and a place. Two important shrines near by to the palace are of
yamesvara and yamaditya.
59. Naya ghat:
In prinseps map of 1822 this was named as gularia ghat and perhaps was made
only a few years before. This was made pucca in c. 1960.
60. Genesa ghat:

This was formerly known as agnisvara ghat after the agni tirthan in the stream.
After passage of time after pasavas ganesa temple this is known by this name.
Important shrines at the top are bhadresvara and nagesa vinayaka. Another
important water-tirtha in the stream is iksavaku tirtha. During 1761-1772 madhorao
pesava made this ghat fully pucca and also done extensive repairing. In puranic
description this ghat is referred as vighnesvara ghat. On 9th dark-half of
bhadrapada (aug.-sept.) A special celebration held here.

61. Mehta ghat:

Formally this saw part of the preceding ghat, but after the construction of
v.s.mehta hospital (1962)this is known to the name of latter one. The varanasi
municipal corporation made this ghat pucca in 1960s. There are three water-tirth
as along this ghat: maitravaruna, marutta and iksavaku.
62. Rama ghat:
This ghat has association with the rama tirtha and the shrine of vira ramesvara.
Two other closeby water-tirth as are kala ganga and tamra varaha. The famous
vedic school of its own kind, the sanga veda school, is situated closeby where on
the occasion of rama's birth on 9th light-half of chitra(march-april) and ganesa's
birth on 4th dark-half of bhadrapada(aug.-sept.) Special celebrations are
performed. The temple of rama and badi-narayana is also a notable shrine at the
ghat.

63. Jatara ghat:

64. Raja gwalior ghat:
Both of these ghats and also rama ghat were erected by the patronage of
madhorao pesava in c. 1766. In fact, they are the two ends of the same ghat.
65. Mangala gauri ghat:
This was built by balaji pasava-i in 1735, after whom this is also known as bala
ghat. Later in c.1807 lakmana bala of gwalior repaired and renovated this ghat. In
a mid-seventeenth century it has a reference. At the top of the ghat in temple
compound there are images of gabhastisvara, mangala gauri and mangala
vinayaka. Mangala ("auspiciousness") gauri is one among the nine motherly white
goddesses (cf.kkh 100.68-72.at the ghat there are shrines of typical covered
structure of raghavendresvara, and carcika devi.
66. Venimadhava ghat:
This is the part of the pancaganga ghat and also known as vindu madhava ghat
after the name of the famous tenth century temple. This has been eulogized in
the kkh (59.120-121; also 61.243-244). The vindu madhava temple which was in
ruin since ad 1496 was rebuilt by maharaja of amber in 1585 together with a
alace at mana mandira ghat (cf.motichand 1985;226). But in 1669 the temple was
demolished by the order of aurangazed and concerted into a mosque (still serves
as landmark at this site). The image of vindu has been re-established in the upper
storey of laksmanabala building and still it attracts a thousand of devotees and
pilgrims for glimpse and worship.

67. Pancaganga ghat:

This is one of the five water-front sacred most sites, and believed to be the
meeting point of five drains,viz. The ganga, the yamuna, the sarsvati the kirana
and the dhupapapa, among which only the first one is visible and rest are
vanished, or assumed in the form of manifestation. The merit and glory of this
ghat are described in an eleventh century text and also in the kkh (59;116-144).
This was the chief resort of a great teacher of vadanta, ramananda (cf 1299-1411)
to whom kabira (1398-1623) a great reformist bhakit poet, accepted as guru.
Ramananda's monastery is still there. Tulsi (1547-1623) was initially living (c.1580s1590s) at this ghat where he composed the famous writing, the vindu-patrika
("the petition to rama"), describing the glory of vindu madhava temple (vp 6163,see allchin 1966;129-132, compare kkh 60,61).
The ghat was made of stone steps in 1580 by raghunatha tandan (todara mala?),
the finance secretary of the mughal king akbar. In c. 1735 bajirao pesava-i
together with sadasive naik rebuilt and repaired it. Again in 1775 renovations and
repairing were done by sripatirao pesava, and pant pririnidhi of andha. There are
eight water-front sacred tirthas at the ghat: pippalada, vindu makha, mayukharka,
jnanahrda and pancanada. There are two monasteries at the ghat, viz. Sri and
ramannada.
At the ghat, close to the riverfront, there are "the dozens of three-sided cubicle
shrine rooms that open out into the river. Some contains a lingam or an image,
such as the lanky bara and used primarily for yogic exercises and meditation".
Sherring has vividly described this ghat:

"the ghat is broad and deep,and exceedingly strong. Its stairs and turrets are all
of stone, and from their great number, afford accommodation to a multitude of
worshippers and bathers. The turrets are low and hollow, and are employed as
temples and shrines. Each one contains several deities, which are, mostly,
emblems of siva. An ordinary observer would be in ignorance of the fact these are
filled with idols, and would scarely imagine that he was walking upon the top of a
long succession of shrines, and over the heads of hundreds of gods. He would
have to descend several steps, before discovering the sacrilege which he was
ignorantly committing; but having done so, he would at once perceive that the
turrets are open towards the river, and are, therefore, very convenient for
devotional purposes".
The ganga -arati (offering oil lamps) at the time of sun rise and sun set is the
most attractive site and scene at this ghat, which is performed is honour of the
ganga. The shrine of the goddess ganga is also here. During the month of
vaisakha (april-may)& karttika (oct.-nov.), devotees, mostly ladies,use to take
sacred bath in the morning at this ghat special festivity and sacred bathing are
performed here on the birthday of the ganga,i.e. Vaisakha (apr.-may), on the 7th
light-half. In the month of karttika(oct.-nov.) Ritual of offering oil lamps to
ancestors, arranged in the sky with the bamboo stands, is performed by the
ghatiyas (ghat-triests) on behalf of the devotees who patronize the cost, or
materials and rewards (in cash, or kinds, or both) for the service. There is a stone
pillar with a thousand sockets stone made structure to hold the lamps lighted on
the night of full moon in the month of karttika.
68. Durga ghat:

The name derived its association with the brahmacarini durga temple. In 1772
narayana diksit, a guru of pesavas, had purchased land from local resident
fishermen and built two ghats: durga and the succeeding one, brahma ghat. This
was rebuilt and repaired in c. 1830 by nana phadanavisa, a divana of gwalior
state, whose building at the top of the ghat is know as phadanavisa wada. At the
ghat exist marakandeya and kharva nrsimha tirthas, and at the there is a shrine of
kharva nrsimha. On the full-moon day of the month of karttika youngmen make
show fighting and mettle.
69. Brahma ghat:
This is named after the temples of brahma and brahmesvara. The other notable
tirtha and shrine are of bhairava tirtha and vindu madhava. At the ghat exists a
monastery seat,viz. Kasi matha sansthana:sudhindra tirtha svami.
70. Bundi parakota ghat:
Formerly it was known as raja mandira ghat. In c. 1580 king of bundi, raja
surajana hada made this ghat; and it was made pucca in mid nineteenth century.
In its vicinity at the top exists the shrines of sesa madhava, karnadity and laksmi
nrsimha.
71. (adi)sitala ghat:
This is an extended part of the preceding ghat, also made by hada in c. 1580, but
later [Title]in 1772 was repaired and rebuilt by narayana diksit. This ghat is named
after the old temple of sitala, known as "badi" (elder) sitala. The other goddessshrines in the vicinity are of nagesvari devi ("snake goddess") and narayani.

Karanaditya tirtha at the bank and sankha madhava are other sacred spots. There
are there sati stones of memory in the vicinity. Like that of the earlier sitala ghat,
on every 8th light-half of the months of caitra, vaisakha, jyestha and asadha
(march-july) festivities take place in honour of mother goddess.
72. Lala ghat:
This ghat was erected by a rich merchant in c. 1800 after whose name it is now
known. As part of this ghat in 1935 baldeo das birla has built a small ghat called
as gopi givinda ghat at the top of which exists a pilgrims'rest house made by him.
73. Hanumanagardhi ghat:
This was perhaps founded in late nineteenth century. It represents the famous site
of hanumanagadhi in ayodhya (the birth palce of rama). Hanumana is the monkey
assistant to lord rama. The ganga akhara (wrestling site), and a sati-stone are
along ghat. The other shrines in the vicinity are gopi govinda and gopreksevara.
74. Gaya/gai ghat:
This ghat records a reference in a 17th century txxt, the grivana manjari. In 12th
cent. Varanasi this was considered to be the southern limit of the city; in the
vicinity still exists the symbolic relic of that period, patana darvaja. At the ghat
there is a huge image of a cow (gaya/gai), symbolizing the earth, that is how the
ghat is known as gaya ghat. In early 19th cent. The ghat was made pucca by
balabai sitole of gwalior. At the top of the ghat, closeby there are four images :
bagesvari devi, nagesvari devi("snake goddess"), mukarnirmalika devi("pure-faced
goddess") and samhara bhairava.

75.Badri nayarana ghat:

This ghat was earlier known as mahatha/matha, or balabai ghat balabai of gwalior
had patronized to make this ghat pucca in early 19th century. Later on the
municipal corporation of varanasi had get it repaired and renovated. The
associated sacred shrines are nagesavara tirtha, nagesvara, nagesa vinayaka and
nara-narayana kesava. The last shrine is originally at badrinatha, that it how the
name of ghat derives: badri (the site)and narayana (the deity). On the occasion of
full-moon day of pausa(dec.-jan.), a special festivity in honour of visnu in the form
of nara-narayana is celebrated. Also, on 3rd light-half of vaisakha(apr.-may) there
takes a sacred bath ceremony.
76.Trilocana ghat:
The name derives after famous image of shiva, trilochana ("three-eyeed"), whose
lingam is known as trilocanesavara. The kkh (75.12., 18-10, 72-74) and other
contemporary digests have composed many metres in glory of this ghat and its
associated water tirtha, pilapippala tirtha. In the gahadavala rule, c.c.e. 1100, this
was a very famous site for sacred bath and rituala. The renovations and repairings
were done by narayana dixsit in c. 1772. Later around 1795 nathu bala of pune
made the ghat pucca.
77. Gola ghat:
Since late 12th cent. This site was used as ferry point and was also known for a
number of granaries(gold), from where the name gola ghat devired. However,
after opening the bridge at raja ghat in 1887 the site had lost its importance. At

this ghat there is a puranic reference of pisegila tirtha, while at the top exits the
shrine of burgu kesava (visnu).
78. Nandesavara /nandu ghat:
This ghat in early 20th cent. By the local neighbourhood residents. There appears
an akhara (wrestling site) of the same name.
79. Sakka ghat:
It has reference to late 18th cent., and it has a reference of an old water-front
sacred spot, pranava tirtha. Close to the ghat towards the top is
haridashansavasrama trust (mukimgung). Most parts of the ghat are occupied by
washermen.
80. Telianala ghat:
It has reference to late 18th cent.; and known for an ancient sacred spot,
hiranyagarbha tirtha. Legends say that the area was dominated by the oilpressing
caste (teli) settled along a small drain (nala) meeting here, that is how the name
derived.
81. Naya/phuta ghat
In medieval digests a sacred water-front site, gopratara tirtha, and an image of
gopratatesvara are referred at this ghat. During 18th century the ghat area
became deserted (phuta), but later on it was renovated. This way the ghat was
formerly known as phuta, and later as naya. In 1940 narsingh jaipala chainputbhabhua(bihar) made this ghat pucca.

82. Prahalada ghat:

This is the named after prahalada, a great mythological devottee of lord visnu. In
11th-12th cent. The ghadavala inscriptions mentioned this ghat. This is spread over
a longer distance. In 1937 with the construction of a new nisada ghat in the
centre (where exists satsanga akhara), now the ghat is divided into two parts : the
southern and northern. In the southern part exists the shrines of prahaladesvara,
prahalada kesava, vidara narsimha, and varada and picindala vinayakas. Around
the northern site exists mahisasura tirtha, svaralingesvara,yajna varaha and sivaduti
devi. On 14th light- half of vaisakha (april-may), a grand festive celebration to
honour the appearance of nrsimha ("lion-man" incarnation of lord visnu; i.e. 4th
among the ten) is performed on massive scale in the temple of prahaladesvara.
83. Raja ghat:
Upto 1887 this was a famous ferry ghat. On 1st jan. 1887, lord duffrin bridge
(road-cum-rail) was made and its importance as ferry points had lost. The bridge
is named as malaviya bridge in 1948 after the founder of banaras hindu
university, pt. Madan mohan malaiya. In the gahadavala inscriptions (c. 1100) this
ghat is mentioned many times in terms of its glory and merit. There are four
water-trithas affiliated to this ghat: sankhya,uddalaka, hayagriva and nilagriva.
84. Adi keshava ghat:
In ghadavala inscription (c. C.e. 1100) this ghat was referred as vedesvara ghat.
This is assumed to be the oldest and the original (adi) site of lord visnu ( kesava).
The temple complex of adi kesava has a pleasant pastoral setting on he bank

above the confluence of the varana and the ganga rivers. Among the oldest
puranic listings of sacred sites in the city, this is one of them. This sacred spot is
fully eulogized in the mp (185-68), the vp (3.34-50), the kkh (84.109; see also
51.44-82). This was the most favourite holy site of the gahadavala kings, as
evident from the gahadavala inscription that" a great number of regal ritual
occasions in varanasi included the worship of adi kesava or a dip in the ganga at
the varana confluence: (niyogi 1959: app. B as in eck 1982:233). The ghat was
made pucca in 1790 by a divan of scindhia state.
According to a flok legend the five most sacred water-fron holy spots represent
the bodily parts of the lord:" asi is the head; dasasvamedha is the chest;
manikarnika is the naval; pancaganga is the thighs; and adi kesava is the feet"
(eck 1982:233). This reminds that vianu first placed his holy feet here in varanasi.
His foot prints (carana paduka) in the adi kesava temple symbolize that occasion;
another foot prints are at manikarnika ghat.
Bathing at confluence of the varana and the ganga and paying visit to
sangamesvara ("lord of confluence") give a special religious merit, as referred in
the linga purana (92.87-89):
"an excellent lingam has been installed by brahama at this confluence. It is know
in the world as sangamesvara. If a man shall become pure taking his bath at the
confluence of the divine river and then worship sangamesa, whence need he fear
rebirth".
The sangamesvara lingam is located in temple attached to adi kesava; and from
the pavilion of adi kesava, one can look down into the courtyard of the

sangamesvara. Closeby to it is the brahmesvara lingam (a four- faced lingam) and

believed to be established by brahma ("the creator").
Between prahalada and adi kesava ghat (from south to north) there are ten watertirthas lying along the bank: sankha madhava, sasa, laksminrsimha, gopigivinda,
vindara nrsimha, yajna varaha, mara- narayana, vamana, pranava and
dattatreyesvara. And between adi kesava ghat and confluence of the varana there
are twelve water-tirthas: aditya kesava, ambarisa, narada, garuda, mahalaksmi,
padma, gada, cakra, sankha, ksirabdhi, svetadvipa and padodaka.
In the vicinity of adi kesava temple are located two vinayakas: cinatamani
("relieving worry") and kharva ("the dwarf"), and jnana kesava ("wisdom"), p/rayaga
lingam and kesavaditta ("kesava-sun").
The barth day of vamana ("the dwarf"; 5th incarnation of visnu among the ten) is
celebrated on massive scale in the adi kesava temple on 12th light- half of
bhadrapada (aug. Sept.).
At the time of sunrise and sun set both, one can see the natural beauty of
reflecting colourful light in the ganga, in the morning the reflection of sunlight on
the palatial buildings and in the evening the shadows of those building in ganga
make the scene unique which is more an aspect of experience than reading about
it.