The Leaning Temple of Varanasi.

With 25 lithos and never before seen pics

Dr Uday Dokras
As it has often been said; Kashi is without doubt the oldest inhabited city in the world. It
never stopped being a living city for over three thousand years. Mark Twain who visited
India in the last decade of the nineteenth century said Kashi is “Older than history, older
than tradition, older even than legend, and looks twice as old as all of them put together.”
The old texts call the city Avimukta, the city that never was abandoned despite invasions,
repeated ravages and bigoted violence. Kashi has reigned over the upheavals of time; and,
has never stopped being a lively and animated town.

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 Indian Architecture
Ratneshwar Mahadev – The Leaning Temple of Varanasi.
With 25 lithos and never before seen pics 1.2. Kashi is the holy city not
only for the Hindus but also for the Buddhists, the Jains and the Sikhs. Sri Guru Nanak is said to
have visited the Holy City two times around 1502 and 1506. It has also long been a
major center of education, of philosophical debates, of dialectics; and, of traditional medicine

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(Ayurveda), yoga and astrology.
1.3. As Alain Danielou says:
“Kashi the city of refinement and beauty was the spiritual and cultural capital of ancient
India. It had always been a sacred city, a centre of learning (jnana puri), of art and
pleasures, the heart of Indian civilization, whose origins are lost in the mists of antiquity”.

[A Geo-exploration study conducted by IIT-Kharagpur – using GPS, one of the latest tech tools –
indicates that Varanasi (particularly, the Gomati Sangam area ) has been a continuous human
settlement since the days of the Indus Valley Civilization, around 6000 years ago..]

The ancient city has always been at the centre of Indian consciousness. Kashi has a distinct
individuality, which it developed over the ages since the hoary past. Its history, culture and
people; its temples and tirthas, mathas and institutions; its scholars, some of them the best
in the country; its festivals; its literature, music, painting and culture; its silk trade and
craft; and, its typical inhabitants: sadhus, courtesans, pundits, musicians, artists, weavers,
wrestlers, pandas, babus, thugs and gundas are archetypal of its cultural milieu; and , are
uniquely Indian.
2.1. Prof. D Sampath elsewhere remarked “Benares has a very strong geo-physical
significance…it is one of the navels of earth”. That seems to be supported by R.E.
Wilkinson who in Temple India observes that the holy city of Varanasi lies in the arc of
Capricorn. According to Wilkinson : “The Capricorn sign’s 30 degrees begin at 60/61
degrees the Capricorn east and continue to the mouth of the Ganges. Its alignment
identifies India and Varanasi as the point of the clearest spiritual vision.
“It is the one point”, said the Mother of Sri Aurobindo Ashram, “where the psychic law
can and must reign, and the time has come for that to occur.”

[There are interesting varied sets of Tantric interpretations of Kasi’s geography. According
to one such mystic geography of Kasi, Manikarnika the Smashana is, truly, symbolic of
intrinsic death of the ascetic when his Prana soars up the Shushumna attaining the final
release.

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Kasi is sometimes identified with the Ajna-chakra, the mystic centre between the nose and
the eyebrows.
But as a city, it is also identified with the subtle body as a whole. According to this
identification, the central vein of Kasi’s mystical body terminates at the cremation ground,
equating it with the highest centre of the anatomy. It is said; “The Rivers Asi and Varua
at the extremities of the city, and a third river (invisible) which flows through the centre,
represent the three main veins of the yogic body-respectively with
the Ida, Pingala and Shushumna “. ]
2.2. It is no wonder, therefore, that a massive literature, in all Indian languages, has grown
around the city over the ages. Many myths and legends have gathered round the
luminous Kashi or the vibrant Varanasi; celebrating its sacredness as the abode of the
recluse Shiva and of the gracious Mother Annapurna who guides the aspirant striving to
attain knowledge (jnana) and detachment (vairagya).

The Ratneshwar Mahadev Temple draws a lot of attention from pilgrims and tourists visiting the
holy city of Varanasi. The temple was built extremely close to the Ganga(Ganges) River and has
developed a nine-degree slant. By contrast, the Leaning Tower of Pisa in Italy tilts just five
degrees. No one knows why the leaning temple was built so close to the river’s edge, either. In
fact, the temple is so close to the Ganga that part of it is actually underwater for much of the
year, the temple is also called the Kashi Karvat (Kashi is the ancient name for Varanasi and
karvat means leaning in Hindi).

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I I सर्वमङ्गलमाङ्गल्येशिवेसर्वार्थसाधिके।

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 शरण्येत्र्यम्बकेगौरिनारायणिनमोऽस्तुते।।

Ratneshwar Mahadev Mandir (Hindi: रत्नेश्वरमहादेवमंदिर) (also known as

Matri-rin Mahadev, or Leaning temple of Varanasi) is one of the most photographed temples in
the holy city of Varanasi in Uttar Pradesh, India. The temple, while apparently well-preserved,
leans significantly towards the back side (north-west), and its garbhagriha is generally below the
water much of the year, except for a few months during the summer. The Ratneshwar Mahadev
Temple is situated at Manikarnika Ghat, Varanasi. The temple has developed a nine-degree slant.
It is also referred to as Kashi Karvat (Kashi is the ancient name for Varanasi and karvat means
leaning in Hindi).
There exists a temple by the same name in Karachi situated at the seaside of Clifton in a natural
cave.
Photographs from 1860s do not show the building leaning. Modern photographs show a lean of
about nine degrees The building is likely leaning because it was designed to lean. A lightning
strike in 2015 caused slight damage to some of the elements of the shikhara.
The temple in Manikarnika Ghat is located in front to the Tarkeshwar Mahadev Mandir built in
1795 by Ahilyabai Holkar where Lord Shiva is said to recite the Taraka Mantra (salvation
mantra). Between the two temple is a spot that was termed as the holiest spot in Banaras
by James Prinsep in 1832. An 1865 photograph terms one of the temples as the
Vishnupadtemple. It is likely the Ganesh temple with the Charan Paduka of Lord Vishnu near it
(only distinguished individuals can be cremated at the spot). The same spot is said to have been
the site of a Sati in a 1903 print.
The temple is elegantly constructed in the classical style with a nagara shikhara
and phamsana mandapa. The site of the temple is very unusual. Unlike all other temples in
Varanasi on the coast of Ganga, the temple is built at a very low level. In fact, the water level can
reach the shikhara part of the temple. The temple leans over 9 degrees.
It is constructed at a very low spot; the builder must have known that its garbhagriha would be
underwater for much of the year. In spite of much of the temple being underwater during most of
the year, it is well preserved, except for the lean that can be noted in 20th century photos.
The temple is 12 meters in height.
The actual time of construction is unknown. However, some people claim it was built by an
unnamed servant of Raja Man Singh for his mother Ratna Bai about 500 years ago. After having
built the temple, he proudly boasted that he paid his debt to his mother (Matru-rin). However,
since the debt to one's mother can never be repaid, the temple started leaning because of a curse
by the mother. That is the reason for the alternative name of the temple: Matru-run (Mother's
debt). According to another story, it was built by a female servant of Ahilya Bai of Indore,
named Ratna Bai. Ahilya Bai cursed it to lean because her servant had named it after herself.
Some sources claim that was built by Queen Baija Bai of Gwalior in the 19th century. According
to the revenue records, it was constructed from 1825 to 1830. [ However, according to Dr.
Ratnesh Varma of District Cultural Committee, it was constructed by the Amethi royal family in
1857. James Prinsep, who was an assay master at the Banaras Mint from 1820 to 1830, created a
series of drawings, one of which includes the Ratneshwar Mahadev temple. He commented that

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when the temple entrance was underwater, the priest used to dive in the water to conduct
worship.

Munikurnuka Ghat Benares from the river by James Prinsep, 1832. Tarakeshwar temple on
the left./ Vishnu Pud and Other Temples near the Burning Gat, Benares. Acquired by King
Edward VII when Prince of Wales, 1865. The ghats are apparently under construction.

"Suttee" pillar, 1903 Stereograph/date unknown

1953/ Submerged temple, 2011. Taken from an angle that does not show the lean./2013

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 TEMPLES OF VARANASIFEATUREDTRAVEL
Ratneshwar Mahadev or the leaning temple of Varanasi is one of the only 2 leaning temples in
the world. Ratneshwar Mahadev which is also known by the name Matr Rin is often confused
as Kashi Karvat temple by locals.

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 Ratneshwar Mahadev
in Winters (picture by Vivek Mishra)
The Ratneshwar Mahadev temple is one of the most photographed locations in Varanasi. You
can find its pictures easily on any social media with a simple search. Located at the Manikarnika
Ghat this temple is gradually gaining the attention it deserves.

Entry gate of the Ratneshwar Mahadev’s sanctum (picture by Unnati Sharma) The inner sanctum
of Ratneshwar Mahadev Temple (picture by Unnati Sharma) The inner sanctum of Ratneshwar
Mahadev Temple (picture by Unnati Sharma)

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 Inside Ratneshwar
Mahadev Temple (picture by Unnati Sharma)
The story of Ratneshwar Mahadev is as mysterious as the temple itself looks at first glance.
Attached to so many legends and stories there are no confirmed resources on who actually built
it.
Legends Related To Ratneshwar Mahadev

Ratneshwa
r Mahadev in Mist (Picture by Piyush Singh)
According to the legends Ratneshwar Mahadev Temple was built by one of the servants of Raja
Man Singh in memory of his late mother Ratna Bai. Upon completing the construction he told

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everyone that he’s paid the debt of his mother by building this temple. Since the mother’s debt
(Matri-rin) can never be paid back, the temple got cursed. This is why the temple is also known
as Matri-rin Mahadev.
Another legend states that the temple was built by Ratna Bai, a servant of Ahilya Bai. The queen
cursed this temple when Ratna Bai named it on herself as Ratneshwar Mahadev.
Ratneshwar Mahadev Historical Records
There is no concrete evidence of who actually built the temple a few scholars suggest that it was
built by Queen Baija Bai of Gwalior but as per the revenue records of the city the temple was
built between 1825-1830. Also, the below drawing by James Princep shows the tower of the
temple. It confirms that the temple was there during the serving time of James Princep(1820-
1830).
Ratneshwar Mahadev temple as seen in James Princep’s Drawing (extreme right)
Tilt Of Ratneshwar Mahadev
The tilt we see today wasn’t always there and the old photos of Ratneshwar Mahadev temple also
confirm the same. But today it leans at a staggering 9° which is approx 5° more than Italy’s
famous leaning tower.

Ratnes
hwar Mahadev before it started leaning (captured in 1865)
To understand this phenomenon we need to understand the geography of Ghat and its
surrounding.
In monsoon when the river Ganges swells to its full capacity all the Ghats get submerged in
water, sometimes they totally disappear in it. For this reason, most of the temples were built on a
higher platform.

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The mason was aware of it and even if wasn’t then It might have taken at least a year and a half
to complete the temple at the quickest. So, the temple would have gone underwater at least one
time for a few months at the time of its construction. Which confirms that the selection of
location was intentional.
As ignorant as it may sound, digging deep into archives shows that Ratneshwar Mahadev wasn’t
the only temple built at a lower platform. There were also a few temples that were intentionally
built on the lower ground for unknown reasons.
City of Benares, pencil, and watercolor on paper by Lieutenant-Colonel Charles Ramus Forrest
(1750-1827)
Out of these ill-fated structures, only Ratneshwar Mahadev was able to survive the test of time.
Reasons Behind Tilt
Since there is no official study done by the government so, we can only point a few possible
reasons which can be proved/disapproved later on with further research.
Defected Foundation

A sinking foundation
A sinking foundation. According to UrDesignMag, this is the most common foundation defect
found in most of buildings. A sinking foundation is often caused by soil changes under the
architecture.
The foundation of Ratneshwar Mahadev or Matra-Rin temple sits on a silt which cannot behold
the weight of the temple. Especially the weight of its main sanctum towards which it is leaning.
Another old tilted structure at Manikarnika Ghat

The velocity of Ganges as surveyed by Kumar Gaurav ( Summers, May 2019)

The Ganges is known for its roaring form in the monsoon. The river as it moves continuously
keeps shaping the banks and surroundings. The kinetic energy of the river puts a significant
amount of pressure on anything which abrupts its course. This adds up immense pressure on a
structure that stays submerged for most of the months in the year.
Diesel Boats
The waves generated by diesel boats passing frequently breaks where they find a solid object.
Prolonged exposure to such waves can cause soil erosion and further escalate the process of
sinking.

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A similar issue is faced by many Ghats where huge cavities develop underneath the stairs and the
area later caves-in.
We will only be able to figure out the main reason when the Government takes up the
River Velocity

conservation process.
2016 Lightning Strike & Damage

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In 2016 a lightning struck the Shikhar of the temple destroying a part of it. As per locals, a loud
boom was heard in daylight and the parts of Shikhar were scattered everywhere.
Later, a local group of artists wanted to take up the work of restoration but never received any
help from the government. As time passed by the pieces of the broken shikar vanished into the
Ganges.
Save Ratneshwar Mahadev
Kashi is there for eternity but the leaning temple won’t survive the test of time. The tilt for which
it is famous will also make it collapse into the Ganges one day.
We have started a petition to bring the attention of the Government towards this vanishing
marvel. If you would like to help, please sign the petition on the link mentioned below and share
it with your friends.

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Kashi, the three Khandas— Vishveshvara, Kedara, and
Omkareshvara: Symbolism, Territory & the Circuits.
Rana P.B. Singh & Pravin S. Rana

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Shiva and Varanasi

There are many legends and Puranic descriptions about the origin of worship
of Shiva in an anthropomorphic and ithyphallic form, usually as the
stylized lingam. Most of the Western scholars believe in the latter concept.
But according to another interpretation the Shiva lingam consists of three
parts: a square at the bottom, an octagon in the centre and a cylinder with
spherical end at the top. Symbolically the square represents Brahma, the
creator; the octagon represents Vishnu, the preserver; and the round portion
which vanishes at the top even without a point represents Shiva, the
destroyer. Thus, the lingam integrates evolution, existence and involution,
i.e. shristhi, sthiti, and samhara (Pillai 1959: 19-20). This number three also
to be compared with Shiva’s trishula― three-pronged spear, Trident. These
are symbolized in the landscape of Varanasi with the three sacred segments,
each having antargriha (inner circuit) route along with their associated
patron deity: Omkareshvara in the north, Vishveshvara in the centre, and
Kedareshvara in the south, (Fig. 4.1). It is this perception that Kashi is
believed to be settled on the trishula.

According to popular religious traditions there appear 56 pilgrimage routes

(sacred journeys) and all having a fixed symbolic number of deities,
symbolising cosmogonic perspective. Among these pilgrimages the eight are
the most common and still in practice at different degrees; they are
Panchakroshi Yatra (PY), Nagar Pradakshina (NP), Avimukta Yatra (AV),
Vishveshvara Antargriha (VA), Kedareshvara Antargriha (KA), Omkareshvara
Antargriha (OA), Uttaramanas Yatra (UM), and Dakshinamanas Yatra (DM).
Altogether in these eight yatras total 774 divine images are ritually
worshipped. The most common form of divinity is Shiva (444), his consort
goddess (80), son Ganesha (58), his assistants (22), and his black-form (21);
thus, his and his associates number records around 81 per cent of share in
the total number of divinities (cf. Table 1). Almost all these images and the
routes are described in a late 15th century text, Gurucharitra, which clearly
justify the historicity of these pilgrimage routes and the affiliated deities.

Table 1. Kashi (Varanasi): Divine Forms/ Deities in the main

Tirthayatras.

Scroll horizontally to view all fields on smaller screens

Pilgrimage/ N
PY AV KA VA OA UM DM A-K
Tirthayatra P

Divine form/ Deity 1 2 3 4 5 6 7 8 9

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 Pilgrimage/ N
PY AV KA VA OA UM DM A-K
Tirthayatra P

Shiva/ Linga Form 56 38 46 72 56 67 58 51 444

Vinayaka/
11 10 11 7 6 2 3 8 58
Ganesha

Shiva Gana 10 -- -- 6 -- 1 3 2 22

Devi/ Shakti form 9 5 3 11 3 1 7 13 49

Durga/ her Form 1 6 4 8 3 3 1 5 31

Vishnu/ his Form 4 4 2 2 1 6 4 6 29

Bhairava 2 1 1 6 1 2 5 3 21

Sacred site/
2 -- -- 2 -- 2 1 -- 7
Kshetra

River/ water spot 5 4 -- 4 -- 3 1 9 26

Kunda/ Kupa/ Tank 8 3 4 7 1 20 21 9 73

Aditya/ Surya
-- 1 1 1 1 1 4 2 11
(Sun)

10 12 10 10 10
TOTAL 72 72 72 774
8 6 8 8 8

[1 PY Panchakroshi Yatra, 2 NP Nagar Pradakshina, 3 AY Avimukta

Yatra, 4 KA Kedareshvara Antargriha, 5 VA Vishveshvara Antargriha,
6 OA Omkareshvara Antargriha, 7 UM Uttaramanas Yatra, 8 DM
Dakshinamanas Yatra; 9 A-K Total Kashi].

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Vishveshvara (Khanda) Antargriha (inner sanctum) Yatra

The Vishveshvara Antargriha journey is prescribed as an essential

introductory or closing rite before or after performing the Panchakroshi
Yatra. This symbolises the unity of the beginning and the end, thus finally
converging into a mandala. This journey was so important that James Prinsep
in his 1822 map of the City has fully outlined it. Presently around half of the
pilgrims performing Panchakroshi Yatra perform Antargiha Yatra at the
different stages. The total shrines and temples attached to this route
numbered to 72 (Fig. 4.2).

This Yatra is eulogised in detail in ca 13th century text, the Kashi

Khanda (KKh 100.76a-95), the fourth part of the Skanda Purana, and also in
an early ca 16th century Marathi text, the Guru Charitra, GC (41.161-187).
The Marathi text described the shrines with some variation in the sequence
and sometimes even new shrines added. This situation is possible because
the author of the GC was not an inhabitant of Varanasi and probably not
knowing full the pronunciation. There is also possibility that in that period
some local deities added to this journey with variant names. By our field
experiences, it is obvious that the presently existing pilgrimage routes and
associated deities and shrines are according to the narration given in the
KKh.

The pilgrimage journey route around the Vishveshvara delimits the sacred
territory of his inner sanctum (antargriha). According to puranic description
its four directional boundaries can be fixed as: the Ganga river in the east,
Gokarneshvara in the west, Bharabhuteshvara in the north and
Brahmeshvara in the south (Kashi Khanda, KKh 74.45). Besides the
Vishveshvara Antargiha, there also exists two more antargihas, viz.
Omkareshvara and Kedareshvara (Fig. 4.1). Of course, the Vishveshvara
Antargiha Yatra is more widely eulogised in the puranas and treatises, and
very popular among the pilgrims. The literary sources prescribe to perform
this sacred journey daily, if not possible then once in a fortnight or a month,
but certainly once in a year. The most common period to perform this sacred
journey is the 14th day of light-half of every month but more suitably in the
months of Phalguna (February-March), Karttika (October-November), and
Margashirsha (November-December). However, the Maha Shivaratri (Shiva’s
day of marriage, i.e. the 13 th day of dark-half fortnight in Phalguna) is the
most suitable for bestowing religious merits. Those performing annual
Panchakroshi Yatra, complete the journey on the day of Maha Shivaratri.

Following the Kashi Khanda (KKh 100.76a-95), the pilgrims perform

introductory rites after purificatory bath in the Ganga at Manikarnika Ghat,
followed by glancing and worship to Vishveshvara, Annapurna and the Five
Vinayakas (Ganeshas: Moda, Promoda, Surmukha, Durmukha and

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Gananntha). Then they take vow for completion of the journey (sankalpa) in
the Muktimandapa at Jñānavāpi. Again, the pilgrims go to the shrine of
Manikarnika Devi (site no. 1) from where the actual journey gets start. Before
closing the journey Five Vinayakas again to be worshipped, followed by
Vishveshvara and Annapurna. The Five Vinayakas are counted together as
one unit. That is how the total number of shrines/sites along this sacred
route reaches to 72 (Fig. 4.2).

The 72 sacred sites/shrines exist along the pilgrimage route which forms a
seven round spiral (cf. Fig. 4.3). These may be categorised into seven
groups, among which Shiva and His forms record the highest share, i.e. 56
(cf. Table 2). Among the Shiva shrines, his images as specific dominate. The
appearance of Shiva at 56 sites refers to guardian symbolism. According to
Tantric mandala there appear seven chakras (spinal energy area) in the body
representing seven plexuses; their cosmic integrity can be established in
eight directions; thus, 7 spiral circuits X 8 directions comes to 56. That is how
Shiva protects his territory in all the ways, as Kashi is His own body.

Table 2. Vishveshvara (Khanda) Antargiha Yatra, Varanasi: Typology

of Shrines

Scroll horizontally to view all fields on smaller screens

No
Deity/shrine Form of Shiva No.
.

1. Shiva and His

56 Jyotira 4
Forms

2. Devi/ goddess 6 Svayambhu 2

3. Vinayaka/ Founded by
6 9
Ganesha sages

Founded by
4. Bhairava 1 8
ganas

Founded by
5. Vishu 1 3
kings

6. Aditya/ Sun 1 Myth-related 8

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 No
Deity/shrine Form of Shiva No.
.

7. Vapi/ sacred well 1 Specific forms 22

TOTAL 72 TOTAL 56

The number 72 represents the product of 12 zodiacs, or 12 months and 2

hemispheric (ayana) routes of the sun (the northerly and the southerly) and
3 mythical realms, i.e. the heaven, the earth, and the atmosphere in
between (12 x 2 x 3). The centre, axis mundi ― the Vishveshvara, interlinks
the three realms and attributes to the manifestation of the cosmic mandala.
This is the symbol of coincidentia oppositorum, expressed by the zero ― a
‘dot’ and also denotes an unlimited entity, the productive point of
potentiality. Moreover, philosophically “this central point shows mediation on
the paradox of the maximum potential contained within an irreducible
minimum...” (Lannoy 1971: 344). Other inferences refer this cosmic mandala
as the product of (i) the 12 zodiacs and 6 seasons, (ii) the 24 homologies and
3 mythical realms, and (iii) the 9 planets and 8 directions, etc.

The number of shrines related to Devi, and Vinnyaka both comes to 6,

symbolising again the protection and control of the four directions in addition
to above (heaven) and below (earth). The rest four shrines are related to
Bhairava (a terrifying form of Shiva who controls this City by his stick),
Vishnu (in the form of Keshava, having close affinity with the Ganga river),
Aditya (the Older Sun god proving light since time immemorial), and Vapi (a
sacred well giving bliss of wisdom).

The Antargiha Yatra route moves into seven layers in the form of spiral
cycles starting from Manikarnika Devi and closing to Vishveshvara (cf. Fig.
4.3). The seven groups of divinities have correspondence with seven spiral
cycles. Margold (1991: 7) feels that ― ‘perhaps the physical Earth has been
set up in order for each of us to take a spiralling ride through the convoluted
chronicles of humanity in as many ways as we possibly can’. The number
seven is one of the ways of alchemy, transforming idea into actuality, thus
the seven spiral cycles of antargiha show the seven spinal chakras (cf. Table
3) symbolising sequentially from our survival (1) to the realm of spirituality
(7). These seven chakras “make us a vital part of the energy vortex behind
all life here, and they are the conduits to make this world whatever we need

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it to be for ourselves” (ibid.: 47). There also exists ‘a cyclical rhythm to
sevens that moves a unity of beginning to a unity of end with a revelation of
its various parts through the middle’ (ibid.: 67). This cyclic rhythm forms a
mandala running from unity (oneness), duality (twoness), trinity (threeness),
and afterwards multiplicity (manyness) forming an apex or bridge from
where the cycle takes turn towards trinity, duality and unity once again. This
is parallel to the planes of human consciousness and humanity like mental,
astral, etheric, and physical as bridge, followed by the descending order and
finally reaching to mental. Furthermore, the ascending mental plan refers to
‘oneness of innocence› while the descending mental plane forms: oneness of
experience’.

Table 3. Vishveshvara (Khanda) Antargiha Yatra, Varanasi: Seven

Spiral cycles and homology.

Scroll horizontally to view all fields on smaller screens

Associative
Chakra (sheath) Mental state
organ

7. top of head Pineal gland Spirituality

6. brow Pituitary gland Imagination

5. throat Thyroid Communication

Earthly
4. heart Thymus gland
commodity

3. solar plexus Pancreas Sensitivity

2. chi Spleen Sexuality

1. base of spine
Sexual glands Survival, power
(kundalini)

The number seven can further be compared to other symbolic forms like 7-
days weekly cycle, 7 basic planets, and 7 directions and centres (east, west,
north, south, and central point, i.e. Vishveshvara, interlinking the heaven and

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the earth). Each of the seven spinal chakras is under the control of four lunar
mansions, thus seven-round cycle covers the whole cycle of the cosmos. This
way by doing seven spiral cyclic journeys (mesocosm), the seven
spinal chakras (microcosmos) get integrated with the cosmic cycles
(macrocosmos). The importance of seven for human being has a strong
connection with the myth of seven incarnations of Vishnu in the form of man
to get relief from the curse of sage Bhigu (Matysa Purana, 47.36); this way
seven round spiral cycle receives a divine connotation. Moreover, the spiral
cycles also symbolises a climbing of steps relating to the top most celestial
sphere where the pilgrims go from terrace by terrace up to the “pure lands”
at the highest level. This way, ultimately it converges into a mandala.

The number seven is a product of two triangles: top-apex type showing male
energy, and bottom-apex type denotes female energy. According to the
Tantric system the integration of the male and female energies together
makes the yantra in which the central point symbolises the creation; this way
there exists seven points in the yantra (cf. Singh, Rana, 2009b: 32-36). This
is fully eulogising in the Devi Bhagavata (9.9) that as to how from water the
earth originates and get sub-divided into seven oceans and seven great
islands. This creation symbol is comparable to the Bible (Genesis 1-2) which
refers that the God has created the earth in seven stages.

There are also seven serial groups of alphabets in Sanskrit (also adopted in
Hindi), i.e. A, Ka, Cha, T, Ta, Pa and Ya, and each of the series represents
cosmogonic elements symbolised together with anthropogenic elements.

After completing the pilgrimage journey, the pilgrims perform completion

ritual in the Jñānavapi Mandapa while reciting the names of all the 72
divinities and shrines again while pouring raw-rice (akshata) and ask excuse
from the divinities for the mistakes committed, unknowingly, during the
pilgrimage. This ritual of completion is similar to that of any pilgrimage
circuits, including the Panchakroshi Yatra and other khanda Yatras like
Omkareshvara (northern circuit) and Kedareshvara (southern circuit).

Kedareshvara (Khanda) Antargriha (inner sanctum) Yatra

The boundary of this segment moves around the segmentary patron deity,
Kedaeshvara. On this route of 7.5 km there lies 126 shrines/temples and
sacred site in total, among which 72 are associated to Shiva and His forms,
19 goddesses, 7 Vinayakas, and the rest to the others (Table 4; Fig. 4.4).
According to the KKm (29.28) the Kedara is the territory where crops of
liberation grow; therefore, Kedara has been replicated in all the important
holy places of India (Singh 1987: 496). Says Eck (1982: 144) that "Just as
Kashi is a microcosm of the whole India's sacred geography, so is Kedara a
microcosm of Kasi". The merit of Kedareshvara is fully eulogized in the KKh
(77.1-14, i.e. full chapter). Its area described in the KKm (3.61-63) is as

40
follows : in the east up to mid-stream of the Ganga, in the southeast about
half-krosha (1.76 km), in the south up to Lolarka Kunda, in the southwest up
to Sankhudhara Tirtha, in the west Vaidyanatha, in the northwest Lakshmi
Kunda, in the north Shulatankeshvara, and in the northeast about half-krosha
(1.76 km) in mid-stream of the Ganga.

Formerly the pilgrimage journey was started from the Harishchandra Ghat,
but after passage of time the initiation rite started taking place at the Adi
Manikarnika (no.1), Kedara Ghat. The pilgrims take bath in the Ganga at
Kedara Ghat, followed by worship to Adi Manikarnika (replicated one) and
Kedareshvara. Afterwards they follow the route as described in the Kashi
Kedara Mahatmya, KKm. The journey finally ends at Kedareshvara. This jour-
ney is performed within a day. After performing completion rites in the
Kedareshvara temple, most of the pilgrims visit Vishveshvara (Vishvanatha)
and then return to their home.

Table 4. Kedareshvara (Khanda) Antargriha Yatra, Varanasi

Scroll horizontally to view all fields on smaller screens

1.Adi Manikarnika 42. Shuskeshvara 84.Shikhi Chandi

2. Kedareshvara 43. Janakeshvara 85.Ugreshvara

3. Ganapati 44. Asi-Sangama 86.Rudrasarovara Tirtha

4. Dandapani 45. Asi Sangameshvara 87.Shulatankeshvara

88.Dashashvamedha
5. Bhairava 46. Siddheshvara
Tirtha

6. Skanda 47. Siddheshvari Devi 89.Bandi Devi

90.Dashashvamedheshv
7. Annapurna Devi 48. Sthanu Shiva
ara

8. Parvati Devi 49. Kurukshetra Tirtha 91.Govyaghreshvara

9. Daksinamurti 50. Durga Kunda 92.Mandhatrishvara

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10.
51. Durga Vinayaka 93.Chatuhshashthi Devi
Indradyumneshvara (i)

11.
52. Durga Devi 94.Vakratunda Vinayaka
Indradyumneshvara (ii)

12. Kalanjeshvara 53. Kalaratri Devi 95.Pataleshvara

13. Ranadakeshvara 54.Chanda Bhairava 96.Siddheshvara

14. Dadhichishvara 55.Dvareshvara 97.Nairiteshvara

15. Nilakantheshvara 56.Shurpakarneshvara 98.Harishchandreshvara

16. Gauri Kunda 57.Kukkuteshvara 100.Puspadanteshvara

17. Harampapa Tirtha 58.Janglishvara 101.Ekadanta Vinayaka

18. Harampapeshvara 59.Tilaparneshvara 102.Garuda

19. Kirateshvara 60.Mukuteshvara 103.Garudeshvara

61.Baraka/ Panchakaudi
20. Lambodara / 104.Sarveshvara
Devi

Cintamani Vinayaka 62.Shankhudhara Tirtha 105.Someshvara

21. Shatrughneshvara 63.Dvarakanatha 106.Naradeshvara

22. Bharateshvara 64.Dvarakeshvara 107.Abhratakeshvara

23. Lakshmaneshvara 65.Shankukarneshvara 108.Atrishvara

24. Rameshvara 66.Vaidyanatheshvara 109.Anusuya Devi

42
25. Siteshvara 67.Kaholeshvara (I) 110.Anusuyeshvara

26. Hanumadishvara 68.Kamachchha Devi 111.Manasarovara Tirtha

27. Ruru Bhairava 69.Krodhana Bhairava 112.Manasarovareshvara

28. Svapneshvara 70.Batuka Bhairava 113.Surabhandeshvara

29. Svapneshvari Devi 71.Ghishneshvara 114.Vibhandeshvara

30. Akrureshvara 72.Brahmpadapadeshvara 115.Kaholeshvara (II)

31. Chamunda Devi 73.Laveshvara 116.Narmadeshvara

32. Charmamunda Devi 74.Kusheshvara 117.Sureshvara

33. Maharunda Devi 75.Rama Kunda 118.Padmasureshvara

34. Karandhameshvara 76.Rameshvara 119.Kshemeshvara

35. Arka Vinayaka 77.Karabireshvara 120.Chitrangadeshvara

121.Chitrangadeshvari
36. Parashareshvara 78.Maha Lakshmishvara
Devi

122.Rukamangadeshvar
37. Uddalakeshvara 79.Laksmi Kunda Tirtha
a

38. Amareshvara 80.Kunitaksha Vinayaka 123.Ambariseshvara

39. Kundodarshvara 81.Maha Laksmi 124.Tarakeshvara

43
 40. Lolarka Kunda 82.Maha Kali 125.Adi Manikaranika

41. Lolarkaditya 83.Maha Sarasvati 126.Kedareshvara

(Source: Kashi Kedara Mahatmya, pp. 60-61. cf. Fig. 4.4).

Omkareshvara (Khanda) Antargriha (inner sanctum) Yatra

The boundary of the northern sacred segment moves around the segmentary
patron deity, Omkareshvara. Covering a distance of about 14 km route, there
lies 108 sacred sites and shrines, among which 67 are associated to Shiva,
12 sacred ponds, 6 Vishnu’s forms, 4 goddesses and rest the others (Table 5;
Fig. 4.5). According to the KP (I. 30.4-5) Omkareshvara is the supreme wis-
dom, worshipped five-fold, bestower of liberation, and to be honoured daily
by the wise in Varanasi. No textual reference of this yatra in detail has yet
been found. However, the KKh (100.44) refers only its name, and further
eulogized the glory and merits of the Omkareshvara lingam (cf. KKh 73. 76-
84; 74.1-20; 74.119-121). Probably during the Moghul rule (c. 17th century)
it had lost because the area was the most serious victim of the Muslims’
destruction, conversion and encroachment.

The route of the sacred journey is mostly based on the ancient folk tradition,
and even that is now rarely performed. The journey follows a haphazard-
route, lacking a systematic pattern like in other six pilgrimage journeys. Of
course, many of the original temples and images had lost their original sites,
later they have been re-established and re-manifested at the close by sites.
This is one of the reasons responsible for the haphazard-route at present.
Also, to be noted that the area is overall dominated by Muslim population.
Following the tradition, the journey has to be completed within a day, but
commonly it is completed within two-days while passing a night-halt at
Madhia Ghat (where exists the images of Shaileshvara and Shailaputri, no.
78, 79). After worshipping Chaturmukheshvara (no.96) at Adi Keshava,
pilgrims have to go back in the northwest to Shantikari Gauri (no. 97) at the
Kakaraha Ghat along the Varana river, and then turn to Adi Keshva temple
compound. Similarly, at several places such adjustments are made.

Table 5. Omkareshvara Khanda Yatra, Varanasi (see Fig. 4.4

Scroll horizontally to view all fields on smaller screens

1.Tara Tirtha (lost) 38.Daksheshvara 75.Jvarahareshvara

2.Subhodaka Kupa 39.Nandishvara 76.Someshvara

44
3.Shri Guha /Shri 40.Nandishvara
77.Siddha Gana (lost)
Mukhi Kunda

4.Omkareshvara 41.Jayanteshvara 78.Shaileshvara

5.Makareshvara 42.Antakeshvara 79.Shailaputri Devi / Durga

6.Akareshvara,and
43.Hastipaleshvara 80.Varana (river) Tirtha
Shuleshvara

7.Naradeshvara 44.Airavateshvara 81.Papamochana Tirtha

8.Vindukeshvara 45.Airavata Kunda 82.Papamochaneshvara

46.Vishvakseneshva
9.Gargeshvara 83.Rinamochaneshvara
ra

10.Damanakeshvara 47.Krittivaseshvara 84.Angareshvara

11.Prahaladeshvara 48.Hansa Tirtha 85.Dhanvantarishvara / Dhanadeshvara

12.Prahalada
49.Ratneshvara 86.Dhanvantari Kupa
Keshava

13.Vireshvara 50.Satishvara /
87.Halisheshvara
Sthanam Dakshayinishvara

14.Pilippila Tirtha 51.Rinahareshvara 88.Vishvakarmeshvara

15.Trilochaneshvara 52.Kala Kupa 89.Kapalamochana / Bhairava Tirtha

16.Arunaditya 53.Kaleshvara 90.Naubhairava

17.Valmikishvara 54.Kalaraja / Kala 91.Kapileshvara

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 Bhairava

55.Jaigishavyeshvar
18.Adi Mahadeva 92.Aitarini Tirtha
a

19.Badri Narayana 56.Vyaghreshvara 93.Vaitarani Tirtha

20.Udalakeshvara 57.Kandukeshvara 94.Varana-Sangama Tirtha

21.Kapileshvara/
58.Devakeshvara 95.Varana Sangameshvara
Kapila Guha

22.Vindu Madhava 59.Shatakaleshvara 96.Chaturmukheshvara/ Prayaga Lingam

23.Dhutapapeshvar
60.Hetukeshvara 97.Shantikari Gauri
a

24.Kiraneshvara 61.Takshaka Kunda 98.Keshavaditya

25.Hanumadishvara 62.Takshakeshvara 99.Adi Keshava

26.Madhyameshvar
63.Vasukishvara 100.Jnana Keshava
a

27.Jamadagnishvara 64.Vasuki Kunda 101.Vedeshvara

65.Ishvaragangi
28.Bhairaveshvara 102.Nakshatreshvara
Kunda

29.Shivesvara 66.Jaigishavya Guha 103.Dandishvara

30.Mritunjayeshvar 67.Agnidhreshvara/
104.Tungeshvara
a/ Mritunjaya Jageshvara

31.Vishveshvara 68. Naga Kunda/ 105.Gaja Tirtha

46
 Karakotaka Vapi

32.Annapurna 69. Karkotakeshvara 106.Bhairava/ Lata Bhairava Tirtha

33.Ganesha
70. Nageshvara 107.Svarlineshvara
Vinayaka

34.Malatishvara/
71. Vigishvari Devi 108.Omkareshvara
Matalishvara

72. Vigishvari Vapi

35.Mahakaleshvara
(lost)

36.Mahakala Kunda/ 73. Siddha Vapi

Dulhi Tirtha (lost) (lost)

37.Vriddhakaleshva
74. Siddheshvara
ra

(Source: Kurma Purana, I. 30.4-5, and ancient pilgrimage tradition;

cf. Fig. 4.5).

At present the pilgrimage journey to this Khanda is rarely performed, mostly

due to desertion of many ancient sites, encroachment of the paths and
lanes, expansion of Muslims’ neighbourhood, and also gradually decrease of
old religious sense among the inhabitants. Somehow, we have traced the
route and the related sacred spots; and with the support of local devout
Hindi its pilgrimage is survived.

The pilgrimage journeys of the above three segments (Vishveshvara,

Kedareshvara and Omkareshvara) start and end at their respective temples
of patron deities of the same name. But after completion of the journey
pilgrims certainly pay visit to Vishveshvara as mark of the last ritual which
developed in the long run of tradition.

Avimukta (‘Never forsaken') Kshetra

All the above described three segment territories (Khandas) are enveloped
by a covering circular pilgrimage route called Avimukta Kshetra (Fig. 4.6).
The myth says that the Lord Shiva does not leave this territory even in times
of dissolution and that is why it is called avimukta (‘never forsaken’). The

47
mythology mentions that this sacred area preserves the infinite mystical
power of the Lord Shiva, initiated with his three forms of qualities, i.e. the
truth (sat), the pleasant (chit) and the blissful (ananda). 72 sacred shrines
and sites are also spread along this route. The route moves four times in a
spiral form (see Fig. 4.6). Of course, in puranic tales this journey was
described as one of the most important one, but in passage of time it lost its
popularity. Thanks to initiatives of Svami Shivananda Sarasvati (1929-2014)
that it revived during late 1990s and regularly performed under the direction
of a religious trust, Kashi Pradakshina Darshan Yatra Samiti [‘Kashi’s
Circumambulatory Journeys and Pilgrimage Committee’] founded in 2001.

Basic Sources

Eck, Diana L. 1982. Banaras, City of Light. Alfred Knopf Publ., New York.

Lannoy, Richard 2002. Benares: A World within a World. The Microcosm of

Kashi Yesterday and Tomorrow. Indica Books, Varanasi.

Margold, Harlan 1991. The Alchemist’s Almanac. Bear & Co., Santa Fe, NM.

Singh, Pratibha 2004. Śiva-Kāśi: Paurāṇic Paripekṣya aur Vartmān

Saṅdarbh (Śiva-Kashi: Paurāṇic Background and Present Context).
Vishvavidyalaya Prakashan, Varanasi. [in Hindi].

Singh, Rana P.B. (eds.) 1993. Banaras (Varanasi). Cosmic Order, Sacred City,
Hindu Traditions. Tara Book Agency, Varanasi. [an anthology of 20 essays].

Singh, Rana P.B. 2004. Cultural Landscapes and the Lifeworld. The Literary
Images of Banaras. Pilgrimage and Cosmology Series: 7. Indica Books,
Varanasi.

Singh, Rana P.B. 2009. Banaras: Making of India’s Heritage City. (Planet
Earth & Cultural Understanding, Series Pub. 3). Cambridge Scholars
Publishing, Newcastle upon Tyne U.K.

Singh, Rana P.B. 2009. Banaras, India’s Heritage City: Geography, History, &
Bibliography. [including Bibliography of 1276 sources, Hindu Festivals,
2006-15]. Pilgrimage and Cosmology Series: 8. Indica Books, Varanasi.

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