Monday, October 28, 2019

Govardhan Puja

Govardhan Puja  as it is also known, is a Hindu festival in which devotees prepare and offer a large variety of vegetarian food to Bhagwan (God) Shri Krishna as a mark of gratitude.[6] For Vaishnavas, this day commemorates the incident in the Bhagavata Puran when Bhagwan Shri Krishna lifted the Govardhan Hill to provide the villagers of Vrindavan shelter from torrential rains. The incident is seen to represent how God will protect all devotees who take singular refuge in him.[7] Devotees offer a mountain of food, metaphorically representing the Govardhan Hill, to God as a ritual remembrance and to renew their faith in taking refuge in God.[1] The festival is observed by most of Hindu denominations all over India and abroad. For Vaishnavas this is one of the important festivals. For the Vallabh Sampradaya (Pushtimarg),[8] the Gaudiya Sampradaya of Chaitanya,[9] and the Swaminarayan Sampradaya etc among others.[10] The Annakut festival occurs on the first lunar day of Shukla Paksha (bright fortnight) in the Hindu calendar month of Kartik, which is the next day of Deepawali (Diwali), the Hindu festival of lights, and also the first day of the Vikram Samvat calendar

Origins of Govardhan Puja and Annakut

Krishna holding Mount Govardhan
Krishna spent most of his childhood in Braj, a place devotees associate with many of Krishna’s divine and heroic exploits with his childhood friends.[5] One of the most significant incidents, described in the Bhagavata Purana,[5] involves Krishna lifting Mount Govardhan (Govardhan Hill), a low hill situated in the middle of Braj.[5] According to the Bhagavata Purana, forest-dwelling cowherds living close to Govardhan used to celebrate the autumn season by paying respect to Indra, the God of rain and storm. Krishna did not approve of this since he desired that the villagers worship Mount Govardhan with the reason that Mount Govardhan is the one that provides natural resources to the villagers for their livelihood. Trees provided oxygen, the grass provided food for the cattle and provided natural beauty. The mountain was responsible for the natural phenomena that occur in the city of Gokul. Indra got angry with this advice. Shri Krishna, though being younger than almost everyone in the city, was respected by everyone due to his knowledge and immense power. So, the people of Gokul agreed with Shri Krishna's advice. Indra was angered upon seeing the villagers' devotion diverted away from him and toward Krishna. Indra decided to initiate thunderstorms and heavy rains in the city in reflex of his egoistic anger. To protect the people from the storms, Shri Krishna lifted the Govardhan mount on his little finger and provided shelter to all the people and cattle of the city. After 7–8 days of continuous storms, seeing the people of Gokul being unaffected, Indra accepted defeat and stopped the storms. This day is therefore celebrated as a festival that paid respect to Mount Govardhan by preparing a 'giriyajna' - a "great offering of foods and delicacies to the mountain" Krishna then assumed the form of a mountain himself and accepted the villagers' offerings. .[5][12] Indra, after causing torrential rains for seven days, ultimately gave up and bowed to Krishna’s superiority.[5][12] This story is one of the most recognizable in the Bhagavata Purana.[5]
Govardhan has since become a major pilgrimage site in Braj for devotees of Krishna.[5] On the day of Annakut, devotees circumambulate the hill and offer food to the mountain—one of the oldest rituals in Braj.[5] The circumambulation consists of an eleven-mile trek dotted along the way with several shrines, before which devotees place flowers and other offerings.[5]
Families create an image of Giriraj Govardhan (the mountain) from cow dung, adorning it with miniature cow figures as well as grass as twigs, representing trees and greenery.[5] In the days leading up to Annakut, fifty-six food items (chappan bhog) are typically prepared and offered in the evening.[5] Someone from a cow-herding caste officiates the ritual, circling the hill with a cow and a bull, followed by families in the village. They partake in the sanctified food after offering the food to the hill. The festival often draws a large crowd, including the Chaube brahmins of Mathura.[5]

Rituals Of Annakut

Annakut is celebrated on the fourth day of Diwali. The fourth day of Diwali is also the first day of the new year in the Vikram Samvat calendar. Therefore, the rituals surrounding Annakut are closely linked with the rituals of the five days of Diwali. While the first three days of Diwali are days of prayer to sanctify wealth and invite greater wealth into the devotee’s life, the annakut day is a day of offering gratitude for Krishna beneficence.

Goverdhan Pooja

Govardhan Puja is a principal ritual performed during Annakut. Although some texts treat Govardhan Puja and Annakut as synonymous, the Govardhan Puja is one segment of the day-long Annakut festival.[13]
There are many variants of how Govardhan Puja is performed. One ritual is performed in which a god is (Lord Krishna)makes from cow dung in horizontal position.After, completing the structure it is decorated by earthernlamps(deepak or diya),the seenkh(a material which is same as the broom's chaff),candles and after worshiping,the structure of lord is feed by the bhaktas or worshipersand the ladies do fasts[14] Prayers are also made to Lord Govardhan.[14]
Govardhan -1
As described in the Bhagavata Purana , Govardhan Puja is chiefly identified with Krishna lifting the Govardhan Hill on his finger to protect those who sought his refuge from Indra’s torrential rage.[15][16]

Main Annkut Festival

Vast array of vegetarian foods is traditionally arranged in tiers or steps in front of the deities.[15] Usually, the sweets are placed nearest to the Deities. As the tiers descend, other foods such as 'dal', vegetables, pulses and fried savory foods are arranged. A mound of cooked grains, symbolic of Mount Govardhan, is placed in the center. In Swaminarayan shikharbaddh mandirs, sadhus begin to arrange the Annakut in the morning and finish before noon.[17]

Thaal

In all Swaminarayan mandirs, sadhus and devotees then sing 'Thaal' - kirtans or devotional hymns composed by the poet paramhansas of Swaminarayan. These kirtans describe the food items, and are about praying to the Deities to accept the food. The singing lasts for about an hour, and is followed by a grand arti.[17] Afterwards, devotees do puja and circumambulate the Deities and offered food.[18] In some mandirs, Arti is performed several times in the day as long as the Annakut offerings remain before the Deities. In the evening, devotees take portions of the Annakut as prasad, sanctified food, that has been offered to God and is received as his mercy.[17]
In certain mandirs, especially in Mathura and Nathadwara, the murtis are also given a milk bath before being and dressed in elegant clothes and ornaments.[19]

Vishvakarma Puja

Some craftsmen pay reverence to their tools and machinery on the day of Annakut.[20]

Annakut Celebrations Today

Hindus throughout the world actively celebrate Annakut as a part of Diwali and, most frequently, pair the Annakut celebration with the Govardhan Puja performed on fourth day of Diwali celebrations.[1] Hindus also view Annakut as a time to transmit religious and cultural values to children, ask for forgiveness from God and express devotion towards God. Annakut is celebrated with diyas (small oil lamps) and rangoli, decorative art on the ground made from colored rice, colored sand, and/or flower petals.[21] Many distinct food items, sometimes numbering in the hundreds or thousands, are offered to deities during Annakut.[6] For example, 250 kilograms of food were offered to Lord Krishna at the ISKCON temple in Mysore, India in 2009.[22] Although Annakut is most often associated with Lord Krishna, other deities are also focal points.[23][24] At the Shree Mahalakshmi Mandir in Mumbai, India, 56 sweets and food items are offered to Mataji and then distributed as Prasad to more than 500 devotees.[24]
The Annakut festival is also celebrated annually at approximately 3,850 BAPS Mandirs and centers throughout the world in a day-long event. During the festival, Swaminarayan devotees prepare and offer a large variety of vegetarian food to Hindu deities including Swaminarayan and Krishna, among others.[25] The Annakut festival at BAPS mandirs is often the largest festival of the year.[25][26][27][28][29] Visitors learn about Hindu spirituality, offer prayers for the new year, partake in the prasad, or sanctified food, and engage in other devotional activities.[19] A devotee at the BAPS Swaminarayan Mandir in Leicester, England, which organizes the Annakut festival every year, describes Annakut as being a forum where spiritual aspirants can reaffirm their appreciation for the role God plays in their lives.[25] These gatherings also represent an opportunity to reaffirm a sense of community.[25] At the BAPS Swaminarayan Mandir in Neasden, England in 2004, 1247 vegetarian dishes were assembled and offered to the deities during the Annakut celebrations in 2000 at the BAPS Swaminarayan Mandir in Neasden, England.[6][30]

Friday, October 25, 2019

Dashashwamedh Ghat

Dashashwamedh Ghat is the main ghat in Varanasi on the Ganga River. It is located close to Vishwanath Temple and is probably the most spectacular ghat. Two Hindu legends are associated with it: According to one, Lord Brahma created it to welcome Lord Shiva. According to another legend, Lord Brahma sacrificed ten horses during Dasa-Ashwamedha yajna performed here.[1]
The present ghat was built by Peshwa Balaji Baji Rao in the year 1748. A few decades later, Ahilyabahi Holkar, the Queen of Indore rebuilt the ghat in the year 1774.[2] Close to the ghat, overlooking the Ganga lies the Jantar Mantar, an observatory built by Maharaja Jai Singh of Jaipur in the year 1737

Ganga aarti

Idol of "Ganga Maata" (Goddess Ganges) at Dashashwamedh Ghat.
Ganga Aarti (ritual of offering prayer to the Ganges river) is held daily at dusk. Several priests perform this ritual by carrying deepam and moving it up and down in a rhythmic tune of bhajans.[4] Special aartis are held on Tuesdays and on religious festivals.
The Ganga Aarti starts soon after sunset and lasts for about 45 minutes. In summer the Aarti begins at about 7pm due to late sunsets and in winter it starts at around 6pm. Hundreds of people gather at the ghat every evening to watch the even.

Thursday, October 24, 2019

Dhanteras


Dhanteras
Dhanteras (Sanskrit: धनतेरस), also known as Dhanatrayodashi (Marathi: धनत्रयोदशी) or Dhanvantari Trayodashi, is the first day that marks the festival of Diwali in India
Dhanteras is celebrated on the thirteenth lunar day of Krishna Paksha (dark fortnight) in the Vikram Samvat Hindu calendar month of Karthik. Dhanvantari, who is also worshipped on the occasion of Dhanteras, is the god of Ayurveda who imparted the wisdom of Ayurveda for the betterment of mankind and to help rid it of the suffering of disease.
The Indian ministry of Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy, announced its decision to observe Dhanteras, as the "National Ayurveda Day" which was first observed on 28 October 2016.
Vasubaras marks the beginning of the celebration of Diwali festival. On Vasubaras the Cow with her calf is worshipped. The Cow holds a very sacred place in the Vedic Mythology. She is worshipped and nurtured with utmost respect. Our "Gau Mata" and her Prasad."Pancha Gavya",Panchamrut are frequently used in all Hindu celebrations. Vasubaras is followed by Dhanteras.
Dhanteras is the worship of lord Dhanvantari. Lord Dhanvantari, according to Hindu Mythology, emerged during Samudra Manthan, holding a Kalash full of Amrit in one hand and the sacred text about Ayurveda in the other hand. He is considered to be the Vaidya of Gods.
The festival is celebrated as "Lakshmi Puja" Which is performed in the evenings when of candles clay are lit. Bhajans, devotional songs in praise of Goddess Lakshmi, are sung and "Naivedya" of traditional sweets is offered to the Goddess. A peculiar custom in Maharashtra exists where people lightly pound dry coriander seeds (Dhane in Marathi for Dhanatrayodashi) with jaggery and offer the mixture as Naivedya.
On Dhanteras, homes that have not yet been cleaned in preparation for Diwali are thoroughly cleansed and whitewashed, and Lord Dhanvantari, the god of health and ayurveda, is worshiped in the evening. The main entrance are decorated with colorful lanterns, holiday lights and traditional motifs of Rangoli designs are made to welcome the Goddess of Wealth and Prosperity. To indicate her long-awaited arrival, small footprint's are drawn with rice flour and vermilion powder all over the houses. On the night of Dhanteras, diyas (lamps) are ritually kept burning all through the nights in honor of Lakshmi and Dhanvantari.
On this day, Hindus consider it as an extremely auspicious day to make new purchases, especially gold or silver articles and new utensils. It is believed that new "Dhan" (wealth) or some form of precious metal is a sign of good luck. In modern times, Dhanteras has come to be known as the most auspicious occasion for buying gold, silver and other metals especially kitchenware. The day also sees heavy purchases of appliances and automobiles.
On this night, the lights are set out every night both in the sky lamps and as offerings at the base of a Tulsi plant and also in the form of diyas, which are placed in front of the doorways of homes. This light is an offering to Yama, the Host of Death, to avert untimely death during the time of the Diwali festival. This day is a celebration aimed at increasing wealth and prosperity. Dhanteras engages themes of cleansing, renewal, and the securing of auspiciousness in the form of Lakshmi.
In the villages, cattle are adorned and worshiped by farmers as they form the main source of their income.
Within India
In South India (especially Tamil Nadu), Brahmin women make 'Marundhu' which translates into medicine on the eve of Naraka Chaturdasi that is Dhanvantri Trayodashi. The Marundhu is offered during the prayer and eaten in the early morning on Naraka Chaturdasi before sunrise. In fact, many families handover the recipes of Marundhu to their daughters and daughter in law. The Marundhu is consumed to eliminate the imbalance of tridoshas in the body.
Significance
On the day of Dhantrayodashi, Goddess Lakshmi came out from the ocean of milk during the churning of the Sea. Hence, Goddess Lakshmi is worshiped on the day of Trayodashi.
According to a popular legend, when the devas and asuras performed the Samudra manthan (churning of the ocean) for Amrita (the divine nectar of immortality), Dhanvantari (the physician of the Gods and an incarnation of Vishnu) emerged carrying a jar of the elixir on the day of Dhanteras.[4]
Legends
An ancient legend ascribes the occasion to an interesting story about the 16-year-old son of King Hima. His horoscope predicted his death by snake-bite on the fourth day of his marriage. On that particular day, his newly-wed wife did not allow him to sleep. She laid out all her ornaments and lots of gold and silver coins in a heap at the entrance of the sleeping chamber and lit lamps all over the place. Then she narrated stories and sang songs to keep her husband from falling asleep. The next day, when Yama, the god of Death arrived at the prince's doorstep in the guise of a serpent, his eyes were dazzled and blinded by the brilliance of the lamps and the jewellery. Yama could not enter the Prince's chamber, so he climbed on top of the heap of gold coins and sat there the entire night listening to the stories and songs. In the morning, he silently went away. Thus, the young prince was saved from the clutches of death by the cleverness of his new bride, and the day came to be celebrated as Dhanteras.
The following day came to be called Naraka Chaturdashi ('Naraka' means hell and Chaturdashi means 14th). It is also known as ‘Yamadeepdaan’ as the ladies of the house light earthen lamps or ‘deep’ and these are kept burning throughout the night glorifying Yama, the God of Death. Since this is the night before Diwali, it is also called 'Chhoti Diwali' or Minor Diwali.
ASHOK KOUL


Swami Ramsukhdasji


HOW TO GAIN HAPPINESS

That which pleases the mind-senses is pleasure (happiness, joyous) and that which appears to displease the mind, is displeasure (unhappiness). This is the common explanation on pleasure (happiness) and displeasure (unhappiness) from ordinary people.
We think that if we get food, clothing, houses, cars, land-property, knowledge, medicines and various other things etc. at a low cost and in ample quantity then we will become happy. However, think whether those who have these things in abundance, are they in fact happy? 
 
Not at all, because by accumulating things, increases the craving for those things and craving is the root cause of all “dukh” unhappiness, sorrow and suffering. In Gita, when Arjuna asked Lord Krishna about the main reason for committing sins, the cause of suffering,  to this, the Lord replied “DESIRES” (craving) is the main cause of sinful acts. Veritably the main reason for pain and suffering is also desire “craving” only. 
 
If you look at the root cause of suffering of those in prison, in hell, or wherever there is suffering, then you will come to know that at one time or the other they had sinned, due to a desire (“craving”) or at present there is craving for things.  Objects cannot be acquired by desiring or “craving” for them. Even worldly people do not give to those who “want” , rather they insist and force those who do not wish to take, and happily, with much pleasure they want to give to them.
 
If even any one person gets all the worldly objects that he desires, then too he will not be satisfied, because his greed, his craving will further increase –
“jimi prati laabh lobh adhikaayi.”
The reason that greed (craving for more) increases, is that you experience a lack of something within, and as long as you experience a lack of something within, till then, how can there ever be any happiness, rather only unhappiness, pain and sorrow will increase.  (to be continued…)

‒From book in Hindi `Jeevan ka Kartavya’ by Swami Ramsukhdasji

Wednesday, October 23, 2019

गीताप्रेस के संस्थापक श्री हनुमान प्रसाद पोद्दार – जीवन परिचय

गीताप्रेस के संस्थापक श्री हनुमान प्रसाद पोद्दार – जीवन परिचय

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भारत में सांस्कृतिक शिक्षा को बच्चों – बच्चों तक पहुँचाना और उन्हें भारतीय संस्कृति से जोड़ना। लुप्त होते पुराणों और अध्यात्मिक ज्ञान को पुन: जीवित करना और मानल कल्याण की बाते करना ये सभी कार्य भारत के इस महान संत ने बड़ी सहजता से किए।
उन्होंने घर-घर तक रामायण, महाभारत पहुँचाकर लोगों को पश्चिमी संस्कृति के गुलाम बनने से रोका और साथ में भारतीय संस्कृति को सभी के दिलों में स्थापित किया। दोस्तों, आज हम बात कर रहें हैं गीताप्रेस के संस्थापक और सांस्कृतिक पत्रकारिता के प्रकाशस्तंभ श्री हनुमान प्रसाद पोद्दार जी ( Hanuman Prasad Poddar) की, जानिए उनके जीवन के बारे में –
हनुमान प्रसाद पोद्दार का जन्म शनिवार, 17 दिसंबर, 1890 को राजस्थान के रतनगढ़ में हुआ था। उनके पिता का नाम भीमराज तथा माता का नाम रिखीबाई था। बाल्यावस्था में ही बालक हनुमान की माता रिखीबाई कभी न पूर्ण होने वाली कमी देकर चली गईं। उसके पश्चात दादी मां रामकौर देवी ने ही बालक का पालन-पोषण किया। दादी रामकौर देवी के सान्निध्य में बालक को भारतीय परंपरा और संस्कृति विरासत में मिली थीं, जिसकी उन्होंने अपने लेखन के माध्यम से आजीवन सेवा की।
‘कल्याण‘ मासिक पत्र के संपादक के रूप में पोद्दार जी का पत्रकारिता के क्षेत्र में विशेष स्थान है। ‘कल्याण‘ के संपादक के रूप में हनुमान प्रसाद जी को विश्व भर के आध्यात्म प्रेमियों के बीच लोकप्रियता मिली। ‘कल्याण‘ के संपादन के अलावा उनको गीता-प्रेस में दिए गए योगदान के लिए जाना जाता है। गीता-प्रेस के आजीवन ट्रस्टी रहे पोददार जी की गीता-प्रेस के संस्थापक जयदयाल गोयनका से प्रगाढ़ मित्रता थी।
जयदयाल गोयनका को गीता में गहरी रूचि थी, वे प्रतिदिन गीता का अध्ययन किया करते थे और विभिन्न स्थानों में घूम-घूम कर गीता का प्रचार भी किया करते थे। गीता को आमजन तक पहुंचाने के लिए शुद्ध पाठवाली पुस्तक की आवश्यकता थी जो उस समय उपलब्ध नहीं थी।
गोयनका जी ने गीता की व्याख्या कर कलकत्ता के वणिक प्रेस से पांच हजार प्रतियां छपवायीं। जिसमें मुद्रण से संबंधित विभिन्न गलतियां थीं, अतः उन्होंने धार्मिक-आध्यात्मिक प्रकाशन हेतु सन 1923 में गीता-प्रेस की स्थापना की। गीता-प्रेस की स्थापना यद्यपि जयदयाल गोयनका ने की, किंतु संपादन की जिम्मेदारी हनुमान प्रसाद पोद्दार के पास ही थी। वे गीता-प्रेस के ट्रस्टी भी थे।

गीता प्रेस के माध्यम से उन्होंने भारतीय संस्कृति की सेवा करते हुए भारत के समृद्ध ग्रंथों एवं परंपराओं की व्याख्या कर उनको जन-जन तक पहुंचाने का कार्य किया। भारतीय संस्कृति को लेकर किसी प्रकाशन ने यदि कोई पहल की है तो निर्विवाद रूप से गीता प्रेस उनमें से प्रथम है।
हनुमान प्रसाद पोद्दार ने मुख्यतः आध्यात्मिक विषयों पर ही लिखा है, उन्होंने अपने लेखन की शुरूआत विभिन्न पत्र-पत्रिकाओं में लेख एवं निबंधों के लेखन से की थी। उनके लेख एवं निबंधों का पुस्तक रूप में संकलन कर उनको श्रद्धांजलि देते हुए ‘पावन स्मरण‘ किया गया है। उनके लेखों एवं निबंधों को निम्न चार श्रेणियों में दिया गया है-
1- आध्यात्मिक
2- राष्ट्रीय
3- नीतिमूलक
4- विधि (परामर्शमूलक, संस्मरणात्मक, सामाजिक)
उन्होंने निबंधों एवं लेखों के अलावा विभिन्न टीका साहित्य का भी सर्जन किया। हनुमान प्रसाद पोद्दार ने रामचरितमानस, विनयपत्रिका, दोहावली की विशद टीका प्रस्तुत की।सन 1927 में गीता-प्रेस से ही ‘कल्याण‘ का भी प्रकाशन होने लगा। ‘कल्याण‘ के प्रकाशन की शुरूआत का भी बड़ा रोचक प्रसंग है। सन 1926 में मारवाड़ी अग्रवाल महासभा का अधिवेशन दिल्ली में होना था। उस अधिवेशन के स्वागताध्यक्ष आत्माराम खेमका थे। वे शास्त्रज्ञ थे, किंतु हिंदी में व्याख्यान नहीं लिख सकते थे।.
सेठ जयदयाल गोयनका की प्रेरणा से स्वागत भाषण लिखने की जिम्मेदारी हनुमान प्रसाद पोद्दार को दी गई। हनुमान प्रसाद जी के लिखे स्वागत भाषण ने अधिवेशन में आए लोगों को मुग्ध कर दिया। इस स्वागत भाषण को सुनने के बाद सेठ जमुनालाल बजाज ने हनुमान प्रसाद जी को पत्र चलाने का प्रस्ताव दिया। यही प्रस्ताव आगे चलकर ‘कल्याण‘ मासिक पत्र के रूप में सामने आया। ‘कल्याण‘ का प्रथम अंक प्रकाशित हुआ जिसके मुख पृष्ठ पर ‘वन्दौ चरन सरोज तुम्हारे‘ पद छपा था। संपादकीय पृष्ठ पर ‘कल्याण‘ का उददेश्य लिखित था जिसके शब्द इस प्रकार थे-
‘‘कल्याण की आवश्यकता सब को है। जगत में ऐसा कौन मनुष्य है जो अपना कल्याण नहीं चाहता। उसी आवश्यकता का अनुभव कर आज यह ‘कल्याण‘ भी प्रकट हो रहा है।‘‘(हनुमान प्रसाद पोद्दार, डा. ब्रजलाल वर्मा)
‘कल्याण‘ के लिए हनुमान जी ने जो नीति बनाई थी उसमें विज्ञापनों के लिए कोई स्थान नहीं था। ‘कल्याण‘ की शुरूआत में पोद्दार गांधी जी से मिलने गए थे, उस मुलाकात में ‘कल्याण‘ को लेकर जो सीख गांधी जी ने दी हनुमान प्रसाद पोद्दार ने उसका सदा पालन किया। ‘कल्याण‘ की शुरूआत की बात सुनकर गांधी जी अत्यधिक हर्षित होते हुए बोले-
‘‘कल्याण में दो नियमों का पालन करना। एक तो कोई बाहरी विज्ञापन नहीं देना दूसरे, पुस्तकों की समालोचना मत छापना‘‘।
अपने इन निर्देशों को ठीक प्रकार से समझाते हुए गांधी जी ने कहा- ‘‘तुम अपनी जान में पहले यह देखकर विज्ञापन लोगे कि वह किसी ऐसी चीज का न हो जो भद्दी हो और जिसमें जनता को धोखा देकर ठगने की बात हो। पर जब तुम्हारे पास विज्ञापन आने लगेंगे और लोग उनके लिए अधिक पैसे देने लगेंगे तब तुम्हारे विरोध करने पर भी…साथी लोग कहेंगे…देखिए इतन पैसा आता है क्यों न विज्ञापन स्वीकार कर लिया जाए?‘‘। (पत्रकारिता के युग निर्माता- रजनीश कुमार चतुर्वेदी)
महात्मा गांधी की इस सीख का ही परिणाम था कि हनुमान प्रसाद पोद्दार जी ने विज्ञापनों के लिए अपने पत्र में कोई स्थान नहीं रखा था। ‘कल्याण‘ ने बहुत कम समय में ही पत्रकारिता जगत में अपनी प्रतिष्ठा कायम कर ली थी। ‘कल्याण‘ की लोकप्रियता को देखते हुए गीता-प्रेस के चिंतकों का यह विचार बना कि ‘कल्याण‘ की रचनाओं को विश्व भर के आध्यात्म प्रेमियों तक पहुंचाया जाना चाहिए। इस उद्देश्य की पूर्ति हेतु जनवरी, 1934 में ‘कल्याण‘ के अंगे्रजी संस्करण की शुरूआत ‘कल्याण-कल्पतरू‘ नाम से की गई।
सांस्कृतिक पत्रकारिता के स्तंभ हनुमान प्रसाद पोद्दार जी के पत्रकार जीवन में ‘कल्याण‘ के बाद भी कई पड़ाव आने शेष थे। जो ‘कल्याण-कल्पतरू‘ एवं ‘महाभारत मासिक पत्रिका‘ के रूप में सामने आए। ‘महाभारत मासिक पत्रिका‘ का प्रकाशन सन 1955 से लेकर सन 1966 तक अनवरत चलता रहा।
हनुमान प्रसाद पोद्दार जी की पत्रकारिता भारत की महान सनातन संस्कृति के यशोगान को समर्पित थी। उनकी लेखनी भारतीय संस्कृति के रक्षार्थ ही चला करती थी, जिसकी बानगी उनके एक लेख के इन शब्दों में मिलती है-
‘‘भारतवर्ष ऋषि-मुनियों की भूमि और धर्म का क्षेत्र है। यहां गो-हत्या की कल्पना नहीं होनी चाहिए। यहां आज भारतीयों की स्वतंत्र सरकार होने पर भी भारतवासी अत्यंत दुखपूर्ण हृदय से प्रतिदिन 30 हजार गायों की नृशंस हत्या देख रहे हैं और सरकार से इस महापाप का परित्याग कर देने के लिए अनुरोध कर रहे हैं। धर्म प्राण भारत में गो-हत्या निवारण के लिए आंदोलन करना तथा साधु-महात्माओं को जेल जाना और प्राणोत्सर्ग करना पड़ रहा है। यह वास्तव में लज्जा और दुर्भाग्य की बात है‘‘। (हनुमान प्रसाद पोद्दार, डा. ब्रजलाल वर्मा)
अपने संपूर्ण साहित्यिक एवं पत्रकारिता के जीवन में हनुमान प्रसाद पोद्दार अपने लेखन के माध्यम से भारतीय संस्कृति का सुव्याख्यान करते रहे। सन 1969 में हनुमान प्रसाद पोद्दार जी पेट की गंभीर बीमारी के शिकार हो गए, लंबी बीमारी के पश्चात 22 मार्च, सन 1971 को हनुमान प्रसाद पोद्दार जी ने अपने प्राण त्याग दिए। विश्व कल्याण की भावना को संचारित करने वाला वह महामानव इस दुनिया से विदा हो गया।

उनका जाना भारत के सांस्कृतिक लेखन की अपूर्णीय क्षति थी। हनुमान प्रसाद पोद्दार को श्रद्धांजलि देते हुए तत्कालीन नेपाल नरेश ने कहा-
‘‘मैं तीन दशकों से भी अधिक समय से श्री हनुमान प्रसाद पोद्दार को ‘कल्याण‘ में प्रकाशित उनके लेखों के माध्यम से जानता हूं और मैं कह सकता हूं कि श्री पोद्दार का जीवन एक उत्थानकारी और महान उद्देश्य के प्रति पूर्ण समर्पण था।‘‘
हनुमान प्रसाद पोद्दार ने भारत की सनातन हिन्दू संस्कृति की आजीवन सेवा की थी। चक्रवर्ती राजगोपालाचारी के शब्दों में-
‘‘श्री हनुमान प्रसाद पोद्दार ने हिन्दू-धर्म की स्मरणीय सेवाएं की हैं। यह सर्वथा उचित है कि उनकी सेवाओं को उपयुक्त ढंग से सम्मानित किया जाए‘‘।
पोद्दार जी ने भारतीय संस्कृति एवं धार्मिक साहित्य की सेवा की। इसका ही सुपरिणाम है कि गीता-प्रेस ने उचित मूल्य एवं सरल भाषा में भारत के सामाजिक धार्मिक साहित्य को जन-जन तक पहुंचाने का कार्य किया है। उनके योगदान को रेखांकित करते हुए लोकनायक जयप्रकाश नारायण ने कहा-
‘‘कल्याण के संपादक और गीता-प्रेस के संचालक-प्रकाशक स्वर्गीय श्री हनुमान प्रसाद पोद्दार ने अपने प्रकाशनों के माध्यम से भारतीय साहित्य की विशेषकर धार्मिक साहित्य की मूल्यवान सेवा की है। आजकल धर्मनिरपेक्षता के नाम पर धर्मग्रंथों की उपेक्षा करने का रिवाज सा अपने देश में चल पड़ा है। इस दृष्टि से यदि देखें तो गीताप्रेस ने अपने धर्म-ग्रंथों को वृहत पैमाने पर प्रचारित और प्रकाशित कर एक महत्वपूर्ण सेवा कार्य किया है और इसका मुख्य श्रेय हनुमान प्रसाद पोद्दार के साधनापूर्ण समर्पित जीवन एवं व्यक्तित्व को है। (हनुमान प्रसाद पोद्दार, डा. ब्रजलाल वर्मा)
लोकनायक जयप्रकाश नारायण की यह बात अक्षरशः सत्य जान पड़ती है कि धर्मनिरपेक्षता के नाम पर विस्मृत कर दिए गए ग्रंथों के पुनरावलोकन के कार्य में पोद्दार जी का महत्वपूर्ण योगदान है। यद्यपि पोद्दार जी हमारे बीच नहीं हैं किंतु, सांस्कृतिक पत्रकार के रूप में दिया गया उनका योगदान पत्रकारिता में उपजी सांस्कृतिक रिक्तता को पूर्ण करने की प्रेरणा देता है।.
साभार – विभिन्न हिन्दी स्रोत

हनुमान प्रसाद पोद्दार

हनुमान प्रसाद पोद्दार (1892 ई - २२ मार्च १९७१) का नाम गीता प्रेस स्थापित करने के लिये भारत व विश्व में प्रसिद्ध है। गीता प्रेस उत्तर प्रदेश के गोरखपुर नगर में स्थित है। उनको प्यार से भाई जी कहकर भी बुलाते हैं।
आज गीता प्रेस गोरखपुर का नाम किसी भी भारतीय के लिए अनजाना नहीं है। सनातन हिंदू संस्कृति में आस्था रखने वाला दुनिया में शायद ही कोई ऐसा परिवार होगा जो गीता प्रेस गोरखपुर के नाम से परिचित नहीं होगा। इस देश में और दुनिया के हर कोने में रामायण, गीता, वेद, पुराण और उपनिषद से लेकर प्राचीन भारत के ऋषियों -मुनियों की कथाओं को पहुँचाने का एक मात्र श्रेय गीता प्रेस गोरखपुर के संस्थापक भाईजी हनुमान प्रसाद पोद्दार को है। प्रचार-प्रसार से दूर रहकर एक अकिंचन सेवक और निष्काम कर्मयोगी की तरह भाईजी ने हिंदू संस्कृति की मान्यताओं को घर-घर तक पहुँचाने में जो योगदान दिया है, इतिहास में उसकी मिसाल मिलना ही मुश्किल है।

जीवन

भारतीय पंचांग के अनुसार विक्रम संवत के वर्ष १९४९ (सन् 1892 ई) में अश्विन कृष्ण की प्रदोष के दिन उनका जन्म हुआ। इस वर्ष यह तिथि शनिवार, 6 अक्टूबर को है। राजस्थान के रतनगढ़ में लाला भीमराज अग्रवाल और उनकी पत्नी रिखीबाई हनुमान के भक्त थे, तो उन्होंने अपने पुत्र का नाम हनुमान प्रसाद रख दिया। दो वर्ष की आयु में ही इनकी माता का स्वर्गवास हो जाने पर इनका पालन-पोषण दादी माँ ने किया। दादी माँ के धार्मिक संस्कारों के बीच बालक हनुमान को बचपन से ही गीता, रामायण वेद, उपनिषद और पुराणों की कहानियाँ पढ़न-सुनने को मिली। इन संस्कारों का बालक पर गहरा असर पड़ा। बचपन में ही इन्हें हनुमान कवच का पाठ सिखाया गया। निंबार्क संप्रदाय के संत ब्रजदास जी ने बालक को दीक्षा दी।

स्वतंत्रता संग्राम

उस समय देश गुलामी की जंजीरों में जकड़ा हुआ था। इनके पिता अपने कारोबार का वजह से कलकत्ता में थे और ये अपने दादाजी के साथ असम में। कलकत्ता में ये स्वतंत्रता आंदोलन के क्रांतिकारियों अरविंद घोष, देशबंधु चितरंजन दास, पं झाबरमल शर्मा के संपर्क में आए और आज़ादी आंदोलन में कूद पड़े। इसके बाद लोकमान्य तिलक और गोपालकृष्ण गोखले जब कलकत्ता आए तो भाई जी उनके संपर्क में आए इसके बाद उनकी मुलाकात गाँधीजी से हुई। वीर सावकरकर द्वारा लिखे गए '१८५७ का स्वातंत्र्य समर ग्रंथ' से भाई जी बहुत प्रभावित हुए और १९३८ में वे वीर सावरकर से मिलने के लिए मुंबई चले आए। १९०६ में उन्होंने कपड़ों में गाय की चर्बी के प्रयोग किए जाने के खिलाफ आंदोलन चलाया और विदेशी वस्तुओं और विदेशी कपड़ों के बहिष्कार के लिए संघर्ष छेड़ दिया। युवावस्था में ही उन्होंने खादी और स्वदेशी वस्तुओं का प्रयोग करना शुरु कर दिया। विक्रम संवत १९७१ में जब महामना पं. मदन मोहन मालवीय बनारस हिंदू विश्वविद्यालय की स्थापना के लिए धन संग्रह करने के उद्देश्य से कलकत्ता आए तो भाईजी ने कई लोगों से मिलकर इस कार्य के लिए दान-राशि दिलवाई।

गिरफ़्तारियां

कलकत्ता में आजादी आंदोलन और क्रांतिकारियों के साथ काम करने के एक मामले में तत्कालीन ब्रिटिश सरकार ने हनुमान प्रसाद पोद्दार सहित कई प्रमुख व्यापारियों को राजद्रोह के आरोप में गिरफ्तार कर जेल भेज दिया। इन लोगों ने ब्रिटिश सरकार के हथियारों के एक जखीरे को लूटकर उसे छिपाने में मदद की थी। जेल में भाईजी ने हनुमान जी की आराधना करना शुरु करदी। बाद में उन्हें अलीपुर जेल में नज़रबंद कर दिया गया। नज़रबंदी के दौरान भाईजी ने समय का भरपूर सदुपयोग किया वहाँ वे अपनी दिनचर्या सुबह तीन बजे शुरु करते थे और पूरा समय परमात्मा का ध्यान करने में ही बिताते थे। बाद में उन्हें नजरबंद रखते हुए पंजाब की शिमलपाल जेल में भेज दिया गया। वहाँ कैदी मरीजों के स्वास्थ्य की जाँच के लिए एक होम्योपैथिक चिकित्सक जेल में आते थे, भाई जी ने इस चिकित्सक से होम्योपैथी की बारीकियाँ सीख ली और होम्योपैथी की किताबों का अध्ययन करने के बाद खुद ही मरीजों का इलाज करने लगे। बाद में वे जमनालाल बजाज की प्रेरणा से मुंबई चले आए। यहाँ वे वीर सावरकर, नेताजी सुभाष चंद्र बोस, महादेव देसाई और कृष्णदास जाजू जैसी विभूतियों के निकट संपर्क में आए।
मुंबई में उन्होंने अग्रवाल नवयुवकों को संगठित कर मारवाड़ी खादी प्रचार मंडल की स्थापना की। इसके बाद वे प्रसिध्द संगीताचार्य विष्णु दिगंबर के सत्संग में आए और उनके हृदय में संगीत का झरना बह निकला। फिर उन्होंने भक्ति गीत लिखे जो `पत्र-पुष्प' के नाम से प्रकाशित हुए। मुंबई में वे अपने मौसेरे भाई जयदयाल गोयन्का जी के गीता पाठ से बहुत प्रभावित थे। उनके गीता के प्रति प्रेम और लोगों की गीता को लेकर जिज्ञासा को देखते हुए भाई जी ने इस बात का प्रण किया कि वे श्रीमद् भागवद्गीता को कम से कम मूल्य पर लोगों को उपलब्ध कराएंगे। फिर उन्होंने गीता पर एक टीका लिखी और उसे कलकत्ता के वाणिक प्रेस में छपवाई। पहले ही संस्करण की पाँच हजार प्रतियाँ बिक गई। लेकिन भाईजी को इस बात का दु:ख था कि इस पुस्तक में ढेरों गलतियाँ थी। इसके बाद उन्होंने इसका संशोधित संस्करण निकाला मगर इसमें भी गलतियाँ दोहरा गई थी। इस बात से भाई जी के मन को गहरी ठेस लगी और उन्होंने तय किया कि जब तक अपना खुद का प्रेस नहीं होगा, यह कार्य आगे नहीं बढ़ेगा। बस यही एक छोटा सा संकल्प गीता प्रेस गोरखपुर की स्थापना का आधार बना। उनके भाई गोयन्का जी व्यापार तब बांकुड़ा (बंगाल) में था और वे गीता पर प्रवचन के सिलसिले में प्राय: बाहर ही रहा करते थे। तब समस्या यह थी कि प्रेस कहाँ लगाई जाए। उनके मित्र घनश्याम दास जालान गोरखपुर में ही व्यापार करते थे। उन्होने प्रेस गोरखपुर में ही लगाए जाने और इस कार्य में भरपूर सहयोग देने का आश्वासन दिया। इसके बाद २९ अप्रैल १९२३ ई० को गीता प्रेस की स्थापना हुई।
== कल्याण का आरम्भ संवत १९८३ विक्रमी (१९२६ ई० ) में मारवाड़ी अग्रवाल महासभा का वार्षिक अधिवेशन दिल्ली में हुआ। इसके सभापति थे सेठ जमनालाल बजाज और स्वागताध्यक्ष थे श्री आत्माराम खेमका | आरम्भ में खेमकाजी ने कुछ कारणों से स्वागताध्यक्ष होना अस्वीकार कर दिया था , बाद में सेठ जयदयाल गोयन्दका के आग्रह से वे तैयार हो गए। अधिवेशन जल्दी प्रारम्भ होनेवाला था प्रश्न उढ़ा स्वागत भाषण लिखने का | खेमका जी शास्त्रज्ञ तथा विद्वान थे , पर उन्हें हिन्दी लिखने का अभ्यास नहीं था। उन्होंने श्री गोयन्दका जी से भाषण तैयार करवा देने की प्रार्थना की। श्री गोयन्दका जी ने पोद्दार जी को दिल्ली जाकर भाषण तैयार करने का आदेश दिया। पोद्दार जी दिल्ली गए और २४ घंटे में ही एक अत्यंत सार गर्भित भाषण लिखकर मुद्रित करा दिया। लोग उसमें व्यक्त विचारों से बहुत प्रभावित हुए | अधिवेशन में भाग लेने के लिए सेठ घनश्याम दास बिरला भी आये थे। उनका यद्यपि पोदार जी से पूर्ण मतैक्य नहीं था तथापि वह भाषण उन्हें पसंद आया। दूसरे दिन अपनी प्रतिक्रया व्यक्त करते हुए उन्होंने पोद्दार जी से कहा -- भेजी तुमलोगों के क्या विचार हैं कैसे हैं कहांतक ठीक हैं इसकी आलोचना हमें नहीं करनी | पर इनका प्रचार तुमलोगों द्वारा समाज में हो रहा है जनता इसे दूर तक मानती भी है। यदि तुमलोगों के पास अपने विचारों और सिद्धांतों का एक " पत्र"होता तो तुमलोगों को और भी सफलता मिलती | तुमलोग अपने विचारों का एक पत्र निकालो |पोद्दार जी ने कहा -- बात तो ठीक है पर मेरा इस सम्बन्ध में कोई अनुभव नहीं है | बिरला जी ने आग्रह करते हुए कहा प्रयास करो | उस समय बात यहीं समाप्त हो गयी | घनश्याम दास जी ने परामर्श के रूप में एक बात कह दी थी | पर यही बात कल्याण मासिक के जन्म का कारण बन गयी | अधिवेशन समाप्त होने के बाद सभी लोग अपने अपने स्थान चले गए | पोद्दार जी बम्बई की ओर चले | उन दिनों दिल्ली से बम्बई जाने के लिए रेवाड़ी होकर अहमदाबाद जाना पड़ता था और वहां से गाडी बदल कर बम्बई | पोद्दार जी दिल्ली से रेवाड़ी गए | रेवाड़ी से भिवानी का आधे घंटे का रास्ता था | पोद्दार जी चूरू से उनदिनों भिवानी आये सेठ जयदयाल गोयन्दकाजी से मिलने भिवानी गए एक दिन वहां रहे | सेठ जी को बाँकुड़ा जाना था और पोद्दार जी को बम्बई | दोनों भिवानी से रिवाड़ी तक साथ आये | रास्ते में उन्होंने घंश्याम्दास्जी द्वारा दिए गए सुझाव पर चर्चा की सेठ जी को यह विचार अच्छा लगा सेठ जी के साथ उनके अनुगत लच्छीराम मुरोदिया भी थे | उन्होंने भी सहमती जताई | उन्होंने पोद्दार जी से वचन ले लिया कि वे प्रत्येक दिन दो घंटा समय सम्पादन के लिए देंगे | पोद्दार जी ने अपनी अनुभवहीनता के बारे में बात की पर मुरोदियाजी नें उन्हें चुप करा दिया | अब नाम का प्रश्न आया | पोद्दार जी के मुंह से निकल गया " कल्याण " | सेठ जी तथा मुरोदिया जी को यह नाम पसंद आया | यह बात चैत्र शुक्ल ९ संवत १९८३ श्री राम नवमी के दिन की है | इसी के साथ तय हो गया कि अक्षय तृतीया (वैशाख शुक्ल तृतीया ) से कल्याण का आरम्भ कर दिया जाय |
एक दिन खेमराज श्री कृष्ण दास प्रेस के मालिक सेठ श्री कृष्ण दास जी पोद्दार जी से मिलने आये | बातचीत के दौरान कल्याण की चर्चा हुई | श्री कृष्ण दास जी ने कहा -- भाई जी पत्र अवश्य निकलना चाहिए | पोद्दार जी ने उनके सामने भी अनुभव की कमी की बात की | श्री कृष्ण दस जी ने सहयोग देनें की बात की | पोद्दार जी आनाकानी कर रहे थे | तब श्री कृष्णदास जी ने पोद्दार जी से कहा -- आपको भगवान् नें आसाम में भूकंप से बचाया | भगवान् आपसे कोई बड़ा काम करवाना चाहते हैं | पोद्दार जी इस तर्क के आगे मौन हो गए | अब "कल्याण " का पंजीकरण हो गया और सामग्री एकत्र कर प्रेस में छपने को दे दिया गया। श्रावण कृष्ण ११ संवत १९८३ विक्रमी को "कल्याण का पहला अंक निकला | प्रकाशक था सत्संग भवन नेमानी बाडी बम्बई | इस प्रकार कल्याण का प्रथम अंक निकला अंक सबको बहुत पसंद आया | प्रारम्भ में इसकी १६०० ग्राहक थे सब बनाए हुए थे बने हुए नहीं | कल्याण के लिए गांधी जी से पोद्दार जी ने आशीर्वाद माँगा | गाँधी जी ने विज्ञापन और पुस्तक समीक्षा न छापने की सलाह दी | पोद्दार जी इसे शिरोधार्य किया और आजीवन इसका निर्वाह किया | आज भी कल्याण में विज्ञापन नहीं छापा जाता | कल्याण के १२ साधारण अंक तथा दूसरे वर्ष का पहला अंक भगवन्नामांक विशेषांक बम्बई से निकला | बाद में इसका प्रकाशन (१९२७ ई ० ) से गीताप्रेस गोरखपुर से होने लगा | इस निमित्त पोद्दार जी बम्बई से गोरखपुर आ गए | (सन्दर्भ "कल्याण पथ निर्माता और राही " ले ० भगवती प्रसाद सिंह प्रकाशक राधामाधव संस्थान गोरखपुर संस्करण संवत २०२७ वि० )
भाईजी ने कल्याण को एक आदर्श और रुचिकर पत्रिका का रूप देने के लिए तब देश भर के महात्माओं धार्मिक विषयों में दखल रखने वाले लेखकों और संतों आदि को पत्र लिखकर इसके लिए विविध विषयों पर लेख आमंत्रित किए। इसके साथ ही उन्होंने श्रेष्ठतम कलाकारों से देवी-देवताओं के आकर्षक चित्र बनवाए और उनको कल्याण में प्रकाशित किया। भाई जी इस कार्य में इतने तल्लीन हो गए कि वे अपना पूरा समय इसके लिए देने लगे। कल्याण की सामग्री के संपादन से लेकर उसके रंग-रुप को अंतिम रूप देने का कार्य भी भाईजी ही देखते थे। इसके लिए वे प्रतिदिन अठारह घंटे देते थे। कल्याण को उन्होंने मात्र हिंदू धर्म की ही पत्रिका के रूप में पहचान देने की बजाय उसमे सभी धर्मों के आचार्यों, जैन मुनियों, रामानुज, निंबार्क, माध्व आदि संप्रदायों के विद्वानों के लेखों का प्रकाशन किया।

गीताप्रेस

भाईजी ने अपने जीवन काल में गीता प्रेस गोरखपुर में पौने छ: सौ से ज्यादा पुस्तकें प्रकाशित की। इसके साथ ही उन्होंने इस बात का भी ध्यान रखा कि पाठकों को ये पुस्तकें लागत मूल्य पर ही उपलब्ध हों। कल्याण को और भी रोचक व ज्ञानवर्धक बनाने के लिए समय-समय पर इसके अलग-अलग विषयों पर विशेषांक प्रकाशित किए गए। भाई जी ने अपने जीवन काल में प्रचार-प्रसार से दूर रहकर ऐसे ऐसे कार्यों को अंजाम दिया जिसकी बस कल्पना ही की जा सकती है। १९३६ में गोरखपुर में भयंकर बाढ़ आगई थी। बाढ़ पीड़ित क्षेत्र के निरीक्षण के लिए पं. जवाहरलाल नेहरु -जब गोरखपुर आए तो तत्कालीन अंग्रेज सरकार के दबाव में उन्हें वहाँ किसी भी व्यक्ति ने कार उपलब्ध नहीं कराई, क्योंकि अंग्रेज कलेक्टर ने सभी लोगों को धौंस दे रखी थी कि जो भी नेहरु जी को कार देगा उसका नाम विद्रोहियों की सूची में लिख दिया जाएगा। लेकिन भाई जी ने अपनी कार नेहरु जी को दे दी।

अकाल

१९३८ में जब राजस्थान में भयंकर अकाल पड़ा तो भाई जी अकाल पीड़ित क्षेत्र में पहुँचे और उन्होंने अकाल पीड़ितों के साथ ही मवेशियों के लिए भी चारे की व्यवस्था करवाई। बद्रीनाथ, जगन्नाथपुरी, रामेश्वरम, द्वारका, कालड़ी श्रीरंगम आदि स्थानों पर वेद-भवन तथा विद्यालयों की स्थापना में भाईजी ने महत्वपूर्ण भूमिका निभाई। अपने जीवन-काल में भाई जी ने २५ हजार से ज्यादा पृष्ठों का साहित्य-सृजन किया।
फिल्मों का समाज पर कैसा दुष्परिणाम आने वाला है इन बातों की चेतावनी भाई जी ने अपनी पुस्तक `सिनेमा मनोरंजन या विनाश' में देदी थी। दहेज के नाम पर नारी उत्पीड़न को लेकर भाई जी ने `विवाह में दहेज' जैसी एक प्रेरक पुस्तक लिखकर इस बुराई पर अपने गंभीर विचार व्यक्त किए थे। महिलाओं की शिक्षा के पक्षधर भाई जी ने `नारी शिक्षा' के नाम से और शिक्षा-पध्दति में सुधार के लिए वर्तमान शिक्षा के नाम से एक पुस्तक लिखी। गोरक्षा आंदोलन में भी भाई जी ने भरपूर योगदान दिया। सन १९६६ के विराट गोरक्षा आन्दोलन मे महात्मा रामचन्द्र वीर द्वारा किये गये १६६ दिन के अनशन का इन्होने पुरा समर्थन किया। भाई जी के जीवन से कई चमत्कारिक और प्रेरक घटनाएं जुड़ी हुई है। लेकिन उनके जीवन की सबसे महत्वपूर्ण बात यही है कि एक संपन्न परिवार से संबंध रखने और अपने जीवन काल में कई महत्वपूर्ण लोगों से जुड़े होने और उनकी निकटता प्राप्त करने के बावजूद भाई जी को अभिमान छू तक नहीं गया था। वे आजीवन आम आदमी के लिए सोचते रहे। इस देश में सनातन धर्म और धार्मिक साहित्य के प्रचार और प्रसार में उनका योगदान उल्लेखनीय है। गीता प्रेस गोरखपुर से पुस्तकों के प्रकाशन से होने वाली आमदनी में से उन्होंने एक हिस्सा भी नहीं लिया और इस बात का लिखित दस्तावेज बनाया कि उनके परिवार का कोई भी सदस्य इसकी आमदनी में हिस्सेदार नहीं रहेगा।
अंग्रेजों के जमाने में गोरखपुर में उनकी धर्म व साहित्य सेवा तथा उनकी लोकप्रियता को देखते हुए तत्कालीन अंग्रेज कलेक्टर पेडले ने उन्हें `राय साहब' की उपाधि से अलंकृत करने का प्रस्ताव रखा था, लेकिन भाई जी ने विनम्रतापूर्वक इस प्रस्ताव को अस्वीकार कर दिया। इसके बाद अंग्रेज कमिश्नर होबर्ट ने `राय बहादुर' की उपाधि देने का प्रस्ताव रखा लेकिन भाई जी ने इस प्रस्ताव को भी स्वीकार नहीं किया।
देश की स्वाधीनता के बाद डॉ, संपूर्णानंद, कन्हैयालाल मुंशी और अन्य लोगों के परामर्श से तत्कालीन केंद्रीय गृह मंत्री गोविंद वल्लभ पंत ने भाई जी को `भारत रत्न' की उपाधि से अलंकृत करने का प्रस्ताव रखा लेकिन भाई जी ने इसमें भी कोई रुचि नहीं दिखाई।

समापन

२२ मार्च १९७१ को भाई जी ने इस नश्वर शरीर का त्याग कर दिया और अपने पीछे वे `गीता प्रेस गोरखपुर' के नाम से एक ऐसा केंद्र छोड़ गए, जो हमारी संस्कृति को पूरे विश्व में फैलाने में एक अग्रणी भूमिका निभा रहा है।

Sunday, October 20, 2019

Varanasi

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Varanasi

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Varanasi

Kashi
Banaras
Benares
Avimukta
Ānandavana
Rudravāsa[1]
Varanasi Collage
Left to Right, Top to Bottom: Manikarnika Ghat, Munshi Ghat, Temple on Ganges river bank, Man performing morning rituals in the Ganges, Ganges river bank, Aurangzeb Mosque, Incense aarti at Dashashwamedh Ghat, Chet Singh Ghat, Busy Varanasi street at night, Buey in market
Nickname(s): 
The spiritual capital of India
Varanasi is located in Uttar Pradesh
Varanasi
Varanasi
Location in Uttar Pradesh
Coordinates: 25°19′08″N 83°00′46″ECoordinates: 25°19′08″N 83°00′46″E
Country India
StateUttar Pradesh
DivisionVaranasi
DistrictVaranasi
Government
 • TypeMunicipal Corporation
 • BodyVaranasi Municipal Corporation
 • MayorMridula Jaiswal (BJP)
 • Divisional CommissionerNitin Ramesh Gokarn, IAS
 • District MagistrateYogeshwar Ram Mishra, IAS
 • Inspector General, Varanasi RangeDeepak Ratan, IPS
 • Senior Superintendent of PoliceNitin Tiwari, IPS
Area
 • Metropolis112.10 km2 (43.28 sq mi)
Elevation80.71 m (264.80 ft)
Population
 (2011)
 • Metropolis1,201,815
 • Rank32nd
 • Density11,000/km2 (28,000/sq mi)
 • Metro 1,432,280 (32nd)
Language
 • OfficialHindi[3]
 • Additional officialUrdu[3]
 • RegionalBhojpuri
Time zoneUTC+5:30 (IST)
PIN
221 001 to** (** area code)
Telephone code0542
Vehicle registrationUP 65
GDP$2.34 billion (2013–14)[4]
Per Capita IncomeINR 1,93 616 [5]
Sex ratio0.926 (2011) /
Literacy (2011)80.12%[6]
HDI0.645 [7]
Websitevaranasi.nic.in
Varanasi (Hindustani pronunciation: [ʋaːˈraːɳəsi] (About this soundlisten)), also known as Benares,[8] Banaras (Banāras [bəˈnaːrəs] (About this soundlisten)), or Kashi (Kāśī [ˈkaːʃi] (About this soundlisten)), is a city on the banks of the river Ganga in Uttar Pradesh, India, 320 kilometres (200 mi) south-east of the state capital, Lucknow, and 121 kilometres (75 mi) east of Allahabad. A major religious hub in India, it is the holiest of the seven sacred cities (Sapta Puri) in Hinduism and Jainism, and played an important role in the development of Buddhism and Ravidassia. Varanasi lies along National Highway 2 and is served by Varanasi Junction railway station and Lal Bahadur Shastri International Airport.
Varanasi grew as an important industrial centre famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. Buddha is believed to have founded Buddhism here around 528 BCE when he gave his first sermon, "The Setting in Motion of the Wheel of Dharma", at nearby Sarnath. 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. During the Muslim rule through the Middle Ages, the city continued as an important centre of Hindu devotion, pilgrimage, mysticism and poetry which further contributed to its reputation as a centre of cultural importance and religious education. Tulsidas wrote his epic poem on Rama's life called Ram Charit Manas in Varanasi. Several other major figures of the Bhakti movement were born in Varanasi, including Kabir and Ravidas. Guru Nanak visited Varanasi for Maha Shivaratri in 1507, a trip that played a large role in the founding of Sikhism.
In the 16th century, Varanasi experienced a cultural revival under the Mughal emperor Akbar who patronised the city, and built two large temples dedicated to Shiva and Vishnu, though much of modern Varanasi was built during the 18th century, by the Maratha and Brahmin kings. The Kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947. The city is governed by the Varanasi Nagar Nigam (Municipal Corporation) and is represented in the Parliament of India by the current Prime Minister of India Narendra Modi, who won the Lok Sabha elections in 2014 by a huge margin. Silk weaving, carpets and crafts and tourism employ a significant number of the local population, as do the Diesel Locomotive Works and Bharat Heavy Electricals. Varanasi Hospital was established in 1964.
Varanasi has been a cultural centre of northern India for several thousand years, and is closely associated with the Ganges. Hindus believe that dying here and getting cremated along the banks of the "holy" Ganges river allows one to break the cycle of rebirth and attain salvation,[9] making it a major center for pilgrimage. The city is known worldwide for its many ghats, embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. 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 and the Hindu genealogy registers at Varanasi are kept here.
The Ramnagar Fort, near the eastern bank of the Ganges, was built in the 18th century in the Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. Among the estimated 23,000 temples in Varanasi are Kashi Vishwanath Temple of Shiva, the Sankat Mochan Hanuman Temple, and the Durga Temple. The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. 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. One of Asia's largest residential universities is Banaras Hindu University (BHU). The Hindi-language nationalist newspaper, Aj, was first published in 1920.

Etymology

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.[10]
In the Rigveda, an ancient Indian sacred collection of Vedic Sanskrit hymns, the city is referred to as Kāśī (कशी: Kashi) from the Sanskrit verbal root kaś- "to shine", making Varanasi known as "City of Light",[11] the "luminous city as an eminent seat of learning".[12] The name was also used by pilgrims dating from Buddha's days.
Hindu religious texts use many epithets to refer to Varanasi, such as Kāśikā (काशिका: Sanskrit: "the shining one"), Avimukta (अविमुक्त: Sanskrit: "never forsaken" by Shiva), Ānandavana (आनंदवना: Sanskrit: "the forest of bliss"), and Rudravāsa (रुद्रवासा: Sanskrit: "the place where Rudra/Śiva resides").[1]

History

Hindu Mythology

According to Hindu mythology, Varanasi was founded by Shiva,[13] one of three principal deities along with Brahma and Vishnu. During a fight 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 dishonored 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.[14]
The Pandavas, the protagonists of the Hindu epic Mahabharata, are said to have visited the city in search of Shiva to atone for their sin of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra War.[15] It is regarded as one of seven holy cities (Sapta Puri) which can provide Moksha; Ayodhya, Mathura, Haridwar, Kashi, Kanchi, Avanti, and Dvārakā are the seven cities known as the givers of liberation.[16]

Archaeological evidence

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.[17]

Ancient period

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture.[18] During the time of Gautama Buddha, Varanasi was part of the Kingdom of Kashi.[18] The Buddha is believed to have founded Buddhism here around 528 BCE when he gave his first sermon, "The Setting in Motion of the Wheel of Dharma", at nearby Sarnath.[19][20] 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.[18][21] When Xuanzang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks.[22] 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.[23]

Medieval period

Kabir, a 15th-century Indian mystic poet and saint
Chandradeva, founder of the Gahadavala dynasty made Banaras a second capital in 1090.[24] After fall of Pala Empire, the Chero dynasty ruled Varanasi till Mughal rule.[25][26]
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,[27] 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.[28]

Early Modern to Modern periods (1500–1949)

Numerous eminent scholars and preachers visited the city from across India and South Asia. Guru Nanak visited Varanasi for Maha Shivaratri in 1507, a trip that played a large role in the founding of Sikhism.[29]
Varanasi experienced a Hindu cultural revival in the 16th century under the Muslim Mughal emperor Akbar, who invested in the city and built two large temples dedicated to Shiva and Vishnu.[21] The Raja of Pune established the Annapurna Mandir, and the 200-metre (660 ft) Akbari Bridge was also completed during this period.[30] The earliest tourists began arriving in the city during the 16th century.[31] In 1665, the French traveller Jean-Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side 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.[21] However, after Aurangazeb'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.[32] The kings governing Varanasi continued to wield power and importance through much of the British Raj period, including the Maharaja of Benares, or Kashi Naresh.
The Kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. 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.[31] In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi.[33] 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 [34]
The British Army committed a massacre of Indian troops and destroyed city residences during the early stages of the Indian Rebellion of 1857.[35]
Author Mark Twain wrote in 1897 of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together."[36] In 1910, the British made Varanasi a new Indian state, 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.[37] 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.[38]
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."[39]
Varanasi was ceded to the Union of India in 1947, becoming part of Uttar Pradesh after Indian independence.[40] Vibhuti Narayan Singh incorporated his territories into the United Provinces in 1949.[41]

Geography and climate

Geography

Varanasi is located at an elevation of 80.71 metres (264.8 ft)[42] 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.[43] 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 Allahabad, and 63 kilometres (39 mi) south of Jaunpur.[44] The "Varanasi Urban Agglomeration" – an agglomeration of seven urban sub-units – covers an area of 112.26 km 2 (approximately 43 mi²).[45] Neighbourhoods of the city include Adampura, 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.[44]
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.[46] 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.[47]

Climate

Varanasi experiences a humid subtropical climate (Köppen climate classification Cwa) with large variations between summer and winter temperatures.[48][49] 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.[50] 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.[51][52]

Climate data for Varanasi Airport (1971–2000)
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)
45.3
(113.5)
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)
Average high °C (°F) 23.0
(73.4)
26.2
(79.2)
32.6
(90.7)
38.5
(101.3)
40.3
(104.5)
38.4
(101.1)
33.7
(92.7)
32.9
(91.2)
32.8
(91.0)
32.7
(90.9)
29.4
(84.9)
24.7
(76.5)
32.1
(89.8)
Average low °C (°F) 9.2
(48.6)
11.6
(52.9)
16.2
(61.2)
21.9
(71.4)
25.5
(77.9)
27.2
(81.0)
25.7
(78.3)
25.4
(77.7)
24.4
(75.9)
20.6
(69.1)
14.4
(57.9)
10.1
(50.2)
19.2
(66.6)
Record low °C (°F) 0.3
(32.5)
2.4
(36.3)
7.9
(46.2)
11.4
(52.5)
17.8
(64.0)
14.3
(57.7)
21.4
(70.5)
21.7
(71.1)
19.1
(66.4)
8.9
(48.0)
4.3
(39.7)
2.3
(36.1)
0.3
(32.5)
Average precipitation mm (inches) 19.0
(0.75)
18.2
(0.72)
8.3
(0.33)
6.1
(0.24)
10.3
(0.41)
107.3
(4.22)
309.3
(12.18)
288.4
(11.35)
244.9
(9.64)
32.3
(1.27)
9.3
(0.37)
4.8
(0.19)
1,058.2
(41.66)
Average rainy days 1.6 1.7 1.0 0.6 1.2 5.4 13.9 13.1 10.0 1.8 0.6 0.5 51.5
Source: India Meteorological Department (record high and low up to 2010)[53][54]

Administration and politics

Administration

General Administration

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.[55][56][57][58][59] The District Magistrate of Varanasi reports to the Divisional Commissioner. The current Commissioner is Nitin Ramesh Gokarn.[60][61][62]
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.[55][63][64][65][66] 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 current DM is Yogeshwar Ram Mishra.[60][61][62]

Police Administration

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 current ADG, Varanasi Zone is Biswajit Mahapatra,[67] and IG, Varanasi Range is Deepak Ratan.[68]
The district police is 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.[69] Each of the several police circles is headed by a Circle Officer (CO) in the rank of Deputy Superintendent of Police.[69] The current SSP is Ram Krishna Bharadwaj.[69]

Infrastructure and Civic Administration

The development of infrastructure in the city is overseen by 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 VDA, whereas a Vice Chairman, a government-appointed IAS officer, looks after the daily matters of the authority.[70] The current Vice-Chairman of Varanasi Development Authority is Pulkit Khare.[71]
The Varanasi Municipal Corporation oversees civic activities in the city, the head of the corporation is the Mayor, but the executive and administration of the corporation is the responsibility of the Municipal Commissioner, who is a Uttar Pradesh government-appointed either an IAS officer or Provincial Civil Service (PCS) officer of high seniority. The current Mayor of Varanasi is Mridula Jaiswal, whereas the Municipal Commissioner is Nitin Bansal.[72]
Water supply and sewage system is operated by the Uttar Pradesh Jal Nigam.[73]

Politics

Varanasi is represented in the Parliament of India by the current Prime Minister of India Narendra Modi who won the Lok Sabha elections in 2014 by a huge margin.[74]

Healthcare

Hospitals in the city include the Sir Sunderlal Hospital, a teaching hospital in the Banaras Hindu University, Heritage Hospital, Marwari Hospital, Pitambari Hopspital, 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.[75]
The Railway Cancer Hospital is now being run by the Tata Memorial Centre after intervention by Prime Minister Narendra Modi who represents Varanasi.[76]
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.[77][78] There are many ayurvedic centres in Varanasi providing treatments such as Panchakarma as well as other treatments.[79]

Public maintenance

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.[80] 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.[81] The sewage problem is exacerbated by the role of the Ganges in bathing and in river traffic, which is very difficult to control.[80] Because of the sewage, people using local untreated water have higher risk of contracting a range of water-borne stomach diseases.[82]
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.[83][84] 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.[85] Some of the polluting sludge contains minerals which are fertiliser, which could make polluted water attractive to use.[86] Pesticides used in local farming are persistent enough to be spread through the water, to sewer treatment, then back to the farms as wastewater.[86]
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[87] of sewage and 425 tonnes (418 long tons; 468 short tons) per day of solid waste.[88] The solid wastes are disposed in one landfill site.[89]

Demographics

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.[90]
The population of the Varanasi urban agglomeration in 2001 was 1,371,749 with a ratio of 879 females every 1,000 males.[91] However, the area under Varanasi Nagar Nigam has a population of 1,100,748[92] with a ratio of 883 females for every 1,000 males.[92] The literacy rate in the urban agglomeration is 77% while that in the municipal corporation area is 78%.[92] Approximately 138,000 people in the municipal area live in slums.[93]
Religion in Varanasi [94]
  Hinduism (70.11%)
  Islam (28.82%)
  Christianity (0.34%)
  Sikhism (0.22%)
  Jainism (0.12%)
  Buddhism (0.04%)
  Other or Not stated (0.35%)

Religion in Varanasi

Hinduism is predominantly followed in Varanasi while Islam being the largest miniority. 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, Lord Buddha gave his first teaching after attaining enlightenment. Hence, agglomerating Buddhist population in the region.
In the sacred geography of India Varanasi is known as the "microcosm of India" .[95] 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.[96]

Economy

Banarasi sari
According to the 2006 City Development Plan for Varanasi, approximately 29% of Varanasi's population is employed.[97] 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).[98]
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.[99] Varanasi's manufacturing industry is not well developed and is dominated by small-scale industries and household production.[97]
Tourists shopping for jewellery in Varanasi
Silk weaving is the dominant industry in Varanasi.[100] Muslims are the influential community in this industry with nearly half a million of them working as weavers, dyers, sari finishers, and salespersons.[101] Weaving is typically done within the household, and most weavers are Momin Ansari Muslims.[102] 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.[103] 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.[97] 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 & international buyers. Hence, carrying forward the rich traditions of handlooms and handicrafts.
In the metal manufacturing sector, Diesel Locomotive Works is a major employer.[99] Bharat Heavy Electricals, a large power equipment manufacturer, also operates a heavy equipment maintenance plant.[104] 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.[100] Important agricultural products include betel leaves (for paan), langra mangoes and khoa (solidified milk).[99][105]

Tourism in Varanasi

Tourism is Varanasi's second most important industry.[106] 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.[107] The peak tourist season falls between October and March.[107] 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.[108] Overall, Varanasi's tourist infrastructure is not well developed.[108]
In 2017, InterContinental Hotels Group made an agreement with the JHV group to set up Holiday Inn and Crowne Plaza hotel chains in Varanasi.[109]
Tourist arrival in Varanasi[110]
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
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. The city has several banks, including the Allahabad Bank, Andhra Bank, Bank of Baroda, Canara Bank, Central Bank of India, Corporation Bank, Indian Overseas Bank, and State Bank of India.[111]

Notable landmarks

A view of the Ghats in Varanasi from the Ganges.
Apart from the 19 archaeological sites identified by the Archaeological Survey of India,[112] 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.[113]

Jantar Mantar

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.[114]

Ramnagar Fort

Ramnagar Fort was built in 1750 CE by Kashi Naresh Raja Balwant Singh.
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 Raja 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, bejeweled sedan chairs, an impressive weaponry hall, and a rare astrological clock.[115] 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.[115][116]

Ghats

The Ghats in Varanasi are world-renowned embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. The ghats are an integral complement to the Hindu concept of divinity represented in physical, metaphysical, and supernatural elements.[117] 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.[118][119][120] 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.[121]
Many of the ghats were constructed under the patronage of the Marathas, Shindes (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".[18]
The Dashashwamedh Ghat is the main and probably the oldest ghat of Varanasi located on the Ganges, close to the Kashi Vishwanath Temple. 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.[119]
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.[119]
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.

Temples

Among the estimated 23,000 temples in Varanasi,[15] 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.[40][123][10]
  • The Kashi Vishwanath Temple, on the Ganges, is one of the 12 Jyotirlinga Shiva temples in Varanasi.[123] 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.[124] The temple, which is also known as the Golden Temple,[125] 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.[126]
  • The Sankat Mochan Hanuman Temple, which is situated by the Asi River, is one of the sacred temples of the Hindu god Hanuman.[127] 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.[128] According to Hindu legend the temple was built on the spot where the medieval Hindu saint Tulsidas had a vision of Hanuman.[129] 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.[128] Following the attack, a permanent police post was installed inside the temple.[130]
  • 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[125] 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.[131] While the Annapurna Temple, located nearby to the Kashi Vishwanath Temple, is dedicated to Annapoorna devi, the goddess of food,[123] 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.[123]
  • 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.[123]

Mosques

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 well known mosques are the Gyanvapi Mosque and the Alamgir Mosque.[132]
The Gyanvapi Mosque was built by the Mughal emperor Aurangzeb in 1664 CE, after destroying a Hindu temple.[133] 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.[134] The remains of an erstwhile temple can be seen in the foundation, the columns and at the rear part of the mosque [135] The façade of the mosque is modelled partially on the Taj Mahal's entrance.[136] The mosque is administered by the Anjuman Inthazamiya Masajid (AIM).[137]
The Alamgiri Mosque was built in the 17th century by Aurangzeb over the ruins of a Hindu temple.[138] The Hindu temple that was destroyed was dedicated to Vishnu, and had been built by Beni Madhur Rao Scindia, a Maratha chieftain. 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[139] 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.[140][141] The mosque is located at a prominent site above the Panchganga Ghat, which is a funerary ghat facing the Ganges.[142] 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.[140] The mosque has high domes and minarets.[143][141] 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.[141] Non-Muslims are not allowed to enter the mosque.[144] The mosque has a security cordon of a police force.[145]

Shri Guru Ravidass Janam Asthan

Shri Guru Ravidass Janam Asthan, at Sir Gobardhan is the ultimate place of pilgrimage or religious headquarters for followers of the Ravidassia religion.[146] The foundation stone was laid on 14 June 1965 on Ashad Sankranti day at the birthplace of Ravidas. The temple was completed in 1994.[147]

Sarnath

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.[148]
The city is mentioned by the Buddha as one of the four places of pilgrimage to which his devout followers should visit. It was also the site of the Buddha's Dhammacakkappavattana Sutta, which was his first teaching after attaining enlightenment, in which he taught the four noble truths and the teachings associated with it.[148]

Culture

Literature

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,[149][dubious ] Later writers of the city have included Acharya Shukla, Baldev Upadhyaya, Bharatendu Harishchandra, Devaki Nandan Khatri, Hazari Prasad Dwivedi, Jaishankar Prasad, Kshetresa Chandra Chattopadhyaya, Sudama Pandey (Dhoomil), Vagish Shastri, and Vidya Niwas Mishra.[150][dubious ]
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.[151] The main newspaper is Aj, a Hindi-language nationalist newspaper first published in 1920.[152] The newspaper was the bulwark of the Indian National Congress and is a major newspaper of Hindi northern India.[152]

Art

Wall paintings, Varanasi, 1974
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.[153][154] The cantonment graveyard of the British Raj is now the location of Varanasi's Arts and Crafts.[155][clarification needed]
Notable artists (musicians and dancers) and historians who are connected with the city include Bismillah Khan, Ravi Shankar, Girija Devi, Gopal Shankar Misra, Gopi Krishna, Kishan Maharaj, Lalmani Misra, N. Rajam, Siddheshwari Devi, Samta Prasad, and Sitara Devi.[156]

Music

Sant Goswami Tulsidas Awadhi Hindi poet and propagator of Bhakthi music in Varanasi
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 center 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.[157]
In recent times, Girija Devi, the native famous classical singer of thumris, was widely appreciated and respected for her musical renderings.[158] Varanasi is also associated with many great instrumentalists such as Bismillah Khan[157] and Ravi Shankar, the famous sitar player and musicologist who was given the highest civilian award of the country, the Bharat Ratna.[159] Varanasi has joined the global bandwagon of UNESCO "Cities of Music" under the Creative Cities Network.[160]

Festivals

On Maha Shivaratri (February), a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.[40] Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.[161] The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman. A special puja, aarti, and a public procession is organised.[162][163] 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.[40]
The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa.[38] The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days.[38] On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana.[38] Kashi Naresh Udit Narayan Singh started this tradition around 1830.[38]
Krishna standing on serpent Kaliya during Nag Nathaiya festival in Varanasi
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.[164] Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile.[40] 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.[165]
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.[40][161]
The primary Muslim festivals celebrated annually in the city are the ld-ul-fitr' (Ramzan), 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").[166][167]

Education

Women's College, Banaras Hindu University, Varanasi
Historically, Varanasi has been a centre for education in India, attracting students and scholars from across the country.[168][169] Varanasi has an overall literacy rate of 80% (male literacy: 85%, female literacy: 75%).[90] 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.[170] 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, Sri Agrasen Kanya P.G. College, and Udai Pratap Autonomous 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, School of Management Sciences. Some research oriented institutes were also established by the government such as International Rice Research Institute (IRRI),[171] Indian Institute of Vegetable Research[172] and National Seed Research and Training Centre[173] 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.
Bharat Kala Bhavan Museum, Banaras Hindu University, Varanasi
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.[174]
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.[175][176]
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."[177] Schools in Varanasi vary widely in quality, with private schools outperforming government schools.[177] In government schools, many teachers fail to come to class or to teach children.[177] Some government schools lack basic equipment, such as blackboards and sufficient desks and chairs for all students.[177] 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.[177] Pupils attending the more expensive private schools, tended to come from upper-class families.[177] Lower-cost private schools attracted children from lower-income families or those lower-income families with higher education aspirations.[177] Government schools tend to serve lower-class children with lower education aspirations.[177]

Sport

Basketball, cricket, and field hockey are popular sports in Varanasi.[178] The main stadium in the city is the Dr Sampurnanda Stadium (Sigra Stadium), where first-class cricket matches are held.[179]
The Department of Physical Education, Faculty of Arts of BHU offers diploma courses in Sports Management, Sports Physiotherapy, Sports Psychology and Sports Journalism.[180]
Gymnastics is also popular in Varanasi, and many Indian girls practice 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.[181] Despite concerns regarding water quality, two swimming clubs offer swimming lessons in the Ganges.[182]
The Varanasi District Chess Sports Association (VDCSA) is based in Varanasi, affiliated to the regional Uttar Pradesh Chess Sports Association (UPCSA).[183]

Transport

Varanasi is well-connected by air, rail, and road. One of the major factors in Varanasi's is its access to all parts of the country. 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.[184]

Air transport

The Lal Bahadur Shastri International Airport is the main airport that serves Varanasi.
Varanasi is served by Lal Bahadur Shastri International Airport, which is approximately 26 km (16 mi) from the city centre in Babatpur.[185] The airport's new terminal was inaugurated in 2010, and it was granted international airport status on 4 October 2012.[186][187] Air India, Air India Express, Buddha Air, IndiGo, Malindo Air, SpiceJet, SriLankan Airlines, Thai AirAsia, Thai Smile and Vistara operate flights from Varanasi to Ahmedabad, Bangkok, Colombo, Delhi, Gaya, Kathmandu, Khajuraho, Sharjah, Kuala Lumpur, Mumbai, Hyderabad, Bengaluru, Goa, Guwahati, Jaipur, Kolkata and several other cities.[188] Over 2,785,015 passengers passed through the airport in 2018–19, making it the 23rd busiest airport in India. The total aircraft movement for the session 2018-19 was 21,818 while cargo tonnage equalled 2,657. Total footfall of the international passangers for the session 2018-19 was 198,704.[189][190][191]
Due to increasing passenger traffic and aircraft movements, Airport Authority of India decided to extend the runway up to 4,075m from 2,750m. The runway will be first of its kind having National Highway (NH 31) under the airport runway.[192]

Railways

Varanasi Junction, is the main railway station which serves Varanasi.
Varanasi Junction, commonly known as Varanasi Cantt Railway Station, is the city's largest train station. More than 360,000 passengers and 240 trains pass through each day.[193] Manduadih railway station is also a Terminal station of Varanasi. Because of huge rush at Varanasi Junction the railway developed the station as a high facilitated terminal.Varanasi City railway station is also one of the railway stations in Varanasi district. It is 4 km North-East of Varanasi Junction railway station. It serves as Terminal station because of heavy rush at Varanasi Junction. Mughalsarai Junction railway station is also the important station in Varanasi suburban. Some of the important express trains operating from the Varanasi Junction railway station and Manduadih 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);[194] the Kashi Vishwanath Express that runs between Varanasi and New Delhi railway station;[195] 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;[196] 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.[197] The train reduced the time travel between the two cities by 15 percent as compared to the Shatabdi Express.[198]

Roads

Varanasi lies along National Highway 19 (old number: NH 2), which connects it to Kolkata, Kanpur, Agra, and Delhi.[44] National Highway 28 connects Varanasi to the Nepal-India border. National Highway 31 connects Varanasi to Unnao.[44]
The Government is executing seven road projects connecting Varanasi, the total project cost being Rs 7,100 crore and the total length of the project being 524 km. Some of the important projects are:
  • Six laning of Varanasi-Aurangabad NH-2
  • Varanasi Bypass (Ring Road) Phase – I
  • Ghagra Bridge-Varanasi NH-233
  • Four laning of Varanasi-Sultanpur NH-56[199]
  • Ring Road Phase – II
Auto rickshaws are the most widely available forms of public transport in old city.[200] In the outer regions of the city, buses are common, and taxis are available.[200]

Varanasi Metro

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 km) and Benia Bagh to Sarnath (9.885 km). The feasibility study of the project was done by RITES and was completed in June 2015. Metro Rail is likely to be completed around 2020. There will be 26 stations, including 20 underground and six elevated on the two lines, which includes total length of 29.235 km consisting of 23.467 km underground, while 5.768 km will be elevated.[201][202][203][204]
The total estimated completion cost for construction of Varanasi Metro is estimated to be Rs. 17,227 Crores, including taxes and duties. The project is envisaged to be undertaken as a joint venture (JV) project between the Government of India (GoI) and the Government of Uttar Pradesh (GoUP) with 50:50 equity partnerships. To maintain the financial viability of the project, additional grants have been proposed from the two governments in addition to their equity contribution.

Twin towns – sister cities

Varanasi is twinned with:

See also

References

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