Varanasi

Water is one of the most indispensable resources and is the elixir of life. Modern civilization, industrialization, urbanization and increasing populations have led to rapid degradation of groundwater quality. It is estimated that approximately one-third of the world's population use groundwater for drinking. Those around Varanasi depend totally on groundwater resources. Heavy and constant groundwater use, without restriction, is lowering both the water table and water quality. Any type of contamination present in groundwater, will leads to several health related problems. Owing to this pressure on resources, the water quality around Varanasi, in the middle Ganga plain, was studied. Twelve water quality parameters (iron, nitrate, fluoride, chloride, pH, TDS, alkalinity, turbidity, sulfate, calcium, magnesium, and hardness) were investigated relating to 2015/16 for eight blocks of Varanasi district. Groundwater quality was calculated by using correlation, principle component analysis (PCA) and water quality index (WQI). In general, good water quality was found in all but one block Kashi Vidya Peeth has poor water quality.

This report-cum-appraisal of the life and works of (late) Prof. Ravi S. Singh (1971-2021), Professor of Geography at Banaras Hindu University, narrates the academic story and the research themes dealt with him (covering 8 books and anthologies, 108 research and appraisal papers, 25 book reviews, 6 INSA evaluation reports of Cultural and Historical geography, and some popular articles), which includes geographical thought, status of geographical teaching, intricacies and fallacies of geography in higher studies in India, and several innovative ideas that would be taken in future. Full list of his publications are also presented.

This short essay, illustrated with five figures/maps 6 photographs, describes in short the general introduction to the Assi area, southern neighbourhood of Varanasi, emphasizing the heritage sites for the purpose of heritage-walk in intimate manner with an aim to have ‘Deep experiences of the Heritage’ and ‘Realising the inherent values and reveal oneself’. This covers the site introductions of: 1. Jagannath Temple, 2. Asi Ghat, 3. Lakshminarayana, 4. Asi Sangameshvara, 5. Birthplace of Rani Lakshmi Bai, 6. Tulasi Ghat, 7. Tulasi Akhara, 8. Arka Vinayaka, 9. Amareshvara, 10. Chamunda/ Mahisasurmardini, 11. Lolarka Kunda – Lolarkeshvara Shiva, 12. Charmamunda-Maharunda/ Nava Durga, 13. Banakhandishvara (Sadhuvela Ashram), 14. Siddheshvara (inside Goyanka Sanskrit School), 15. Panchamandir – Kurushetra Kund, 16. Ananda Bagh (“garden of bliss”), 17. Durga Temple, 18. Tulasi Manas Temple, and 19. Sankatmochan Temple.

Andher Nagarī Chaupaṭṭ Rājā (1881), is one of the famous plays by Bharatendu Harishchandra (1850–1885), especially appreciated for its evergreen satirical message and a number of vivid scenes displaying the life of an imaginary Indian city. Andher Nagarī displays a chain of fast-spinning events of a picaresque nature, yet it can be seen as an allegorical piece with straightforward political message. The article analyses the second act of the play, set in a spectacular food bazaar.

Dastarkan: (Stories of tradition, transition and everything in between) is an ethnographic enquiry situated in the culinary practices of north and north eastern subcontinent. Quite literally, Dastarkhan is a table cloth, used as the serving space upon which families and kin feast together. Although its cultural significance goes much beyond that, it is a decorated symbol of togetherness and harmony as it holds myriad variety of dishes from various preparators in perfect coexistence.  The publication exists within a matrix of my personal journey about the different places I have lived in and the various conditions that dictate the methodology of cooking practices at these locations. There are four sections each containing four stories that expose the socio-cultural narratives through  biographical recollections of a narrator. The book unpacks the chefs themselves, giving us insights into different cultures through their cooking.

The sacred city Kashi known today as Varanasi is one of the oldest living cities in the world. Kashi is often referred to as a microcosm and city of divine light. (Sadguru, Kashi: The Eternal City). It is the permanent abode of Lord Shiva or Vishwanath. It is a devotional place of great pilgrimage importance for the Hindus, Buddhists, and Jains as well which makes it an outstanding tourist place.

This article is going to talk about, Temples in Kashi or Varanasi and how, when, and where they are located and will also discuss some of its famous temples and the presiding deities of these temples. Apart from informing about the importance of these temples, it will also deal with the historical significance of these temples.)

Lord Shiva is in every pebble of Kashi. Yes, some extent it is true. But as you walk through the lanes and by lanes you will find important Mosques and Sufi Shrines there, these are also significant parts of Varanasi. The most of the Ghats of Varanasi are associated with legends or Mythologies and many ghats are also associated with Empires like Marathas, Peshwa, Holkars, Bhonsles, and Scindias.

Kashi also known as Varanasi or Benaras is one of the ancient cities with a continuous history since 1000 B.C. Situated on the bank of Ganga in Uttar Pradesh (India), the city derives its name from the Rig Veda (root Kash meaning light, Luminous in Rig Veda) (Kashatepra- kashate iti kashihi). Kashi literary means the city of lights, a place which shines and it does shine through its glory of learning, mythological significance and continuous flow of culture since time immemorial. It is said; as one sails up the river Ganga at night, the city with myriad temples, mansions and palaces glows like festival of light. As it is often said; Kashi is without a doubt one of the oldest inhabited cities in the world.
Although there are many amazing aspects of Kashi spanning from its history to culture and tradition but Education has always had an important connection with Kashi. Many philosophers, poets, scholars and learned men live here and gain knowledge.
This is paper is going to deal with the evolution of education system and the type of institutions setup in Kashi from ancient period to present day.

This BIBLIOGRAPHY was first published on 31 December 1993, and updated in 2009 (ref. Singh, Rana P.B. 2009. This is the latest version (updated 15 June 2017), which consists of  1545 [63,640 words] entries, classified into 16 thematic groups: A. Books, mostly in English, with select annotation: 359, B. Research Papers & Essays (mostly English): 650, C (i). Persian Works, Translated: 4, C (ii). Urdu Sources: 4, D. The Sanskrit sources on Kashi/ Varanasi (selected): 59, E.  Books/ articles in Hindi: 101, F.  Marathi Sources: 2, G. Bengali Sources: 3, H. Published Reports/ Government Documents: 27, I.  Electronic Publications: 22, J. Film (English): 11, K. Japanese Sources (in Japanese): 13, L. Unpublished Dissertations, selected: 115, M. Unpublished Reports: 10, N. Govt. Publications, Census, etc. : 11, O. Unpublished Reports (Varanasi: Inscribing Heritage Zones for WHL UNESCO): 03, P. Unpublished (Undergraduate) Fieldwork Projects, The University of Wisconsin Program: College Year in India: 152. ## This is prepared & fully protected under copyright © by Rana P. B. Singh and Pravin S. Rana; to be used strictly and only by having written permission from the authors/compilers.

§ Prof. Dr. Rana P.B. Singh (born: 15 December 1950) is researching in the fields of heritage planning, especially sacredscapes/religious places and heritagescapes, pilgrimages and settlement systems in Varanasi region since around five decades as writer, promoter, collaborator and organiser, and also did field studies in Japan, Sweden, Italy, Korea, and China. On these themes, he delivered special lectures and seminars (79 times, 1976—2020) at various institutions in countries like Australia, Austria, Belgium, China PR, Denmark, Finland, Germany, Indonesia (Bali), Italy, Japan, Rep. Korea, Malaysia, Nepal, The Netherlands, New Zealand, Norway, Philippines, Singapore, Spain, Sweden, Switzerland, Thailand, USA (& Hawaii), USSR (Russia). His contributions include - Spatio-temporal Dimensional theory of Diffusion, Space Articulation theory in Indian villages, Literary images & Spirit of Place, Ritual Mandala & Sacrality of Space and Time, Pilgrimage Mandala, Ritual Mandala, Sacred Geography & Cosmic Order of Holy Places, Geomancy & Cultural symbolism in Hinduism, Concepts of Sacredscapes and Faithscapes, Pilgrimage systems and Self Organised Criticality theory, Cultural astronomy and Ordering of Sacredscapes and holy cities, Architectural symbolism and Heritage planning, framing the Heritage/ Sacred & Spiritual Ecology, 'faithscapes and sacredscapes', and RWYC- Reconnecting With Your Culture. His publications include over 340 papers and 43 books-anthologies on these subjects, including Banaras, Making of India’s Heritage City (2009), Sacred Geography of Goddesses in South Asia (2010), and Hindu Tradition of Pilgrimage: Sacred Space and System (2013).
[Res./ Home]: Usha Apartment- # N 9/ 87 - D 41 (Flat 101-102), Lane No. 5, Janaki Nagar Colony (near Hanuman Mandir), BLW Flyover – Badi Patia Road, PO: Bazardiha, Varanasi, UP 221106. INDIA
Mobile-WhatsApp: [+091]- 98381 19474. Tel.-LL: [+091]-542-2985281.
Email: ranapbs@gmail.com ; rana.RWYC.india@gmail.com ;
web: https://bhu-in.academia.edu/RanaPBSINGH/Papers/
https://www.researchgate.net/profile/Prof_Rana_Singh/publications http://www.svabhinava.org/HinduCivilization/RanaPBSingh/ https://www.facebook.com/rana.singh.507027,
ORCID- https://orcid.org/0000-0002-6031-9086 ; rana.singh.507027@facebook.com
UPDATED: 01 February 2022.

Background: Nutrition is one of the most essential things of life. It plays a crucial role in body growth, development and maintenance of health. The objective of this study is the study of the impact of the mid-day meal scheme on the nutritional status of school children (6-12 years) in Varanasi District.
Methodology: This study was conducted for 320 students of class 1-8 at five government primary schools in two educational blocks in Varanasi district. Simple random sampling was used for selection of children. The variables of the study were the height and weight of selected students.
Results: The results of the study indicated that the nutritional status of MDM children. The study undertaken on a representative and adequate sample of Varanasi revealed that as per Waterlow classification, around 45 per cent of children were found to be normal as per their weight for age and 72.8 per cent of children were found to be normal as per their height for age. The prevalence of wasting and stunting in these children was high (55 % wasted and 27 % of stunted), with boys and girl suffering almost equally. The observations of the present study suggest that the distribution of height of boys were found shorter than boys of WHO standards by -1.8 cm to -6.4 across all ages. The maximum difference was found in age group of 13 years. The weight of boys increased with in age from 6 to 14 years. The weight in the age group 6 to 14 years ranged from 19.5 kg to 50.4 kg in boys.
Conclusion: The overall findings of the study revealed that the mean weight of boys and girls was found shorter than boys and girls of WHO standards. There was no significant difference in the prevalence of stunting and wasting for both boys and girls

In the Oriental world sacred schemata (cosmogram) and related myths are basic concern in the evolution of holy centres. The city of Varanasi represents a complex mix of the cosmocised structure and local sacrality, and has grown without the support of sacred kingship. There exist fifty six pilgrimage circuits, of which five are the most popular ‘and make the web of the cosmogram’. All the pilgrimage circuits and related shrines and sacred spots symbolically represent some aspects of the man cosmos relationship. Situated along the sacred Ganga river, Varanasi has been primarily an ancient tirthas (riverfront sacredscapes) and salvific city that record settlement continuity since at least ca 800BCE. Under the purview of Smart City development strategy through the interfacing programmes of HRIDAY (Heritage city Development and Augmentation Yojana) and PRASAD (Pilgrimage Rejuvenation And Spiritual Augmentation Drive) Government of India seeks to promote an integrated, inclusive and sustainable development of heritage sites (of Varanasi), focusing not just on maintenance of monuments but on advancement of the entire ecosystem including its citizens, tourists and local businesses. The riverfrontscapes are unique and represented with 84-ghats, and provoked to be taken as World Heritage Cultural Landscape. The spiritual sense of sacred geometry can furnish background that will help to understand the cosmic geography and heritage ecology of the city. 
Keywords: Cosmogram, cosmogony, holy city, SDGS, Riverfrontscapes, pattern, sacrality, sacred geometry.

Abstract. The cult of living water is described in the Vedic literature and is continued vividly in the Puranic literature. These texts also eulogize the Gaṅgā as Gaṅgeya, which means the “giver of all sorts of prosperity and peace”– the liquid spirit of sustainability (Rig Veda, 7.45.31). The “wash away sins” quality of water is endowed with the power of sanctity and has many cosmological connotations in various mythologies. The Gaṅgā is called the ‘Primordial Divine Energy’, and symbolized as the river of the water of life, immortality, and healing from the very presence of God. The Gaṅgā, the patron deity Shiva, and the sacred territory of Kashi together form the Cosmic Trinity of this great city, Varanasi. The people of Banaras as well as Hindus all over India have a sense of rootedness and connectedness to the Gaṅgā. There are 84 ghats (stairways) to the river where developed 96 water-front sacredscapes (tīrthas). Among them five ghats are considered as more auspicious; from south to north, they are: Asi, Dashasvamedha, Manikarnika, Panchagaṅgā, and Adi Keshava; these are called the Panchatirthis (the five most sacred water spots). These sites are also the spots for religious festivities that make the environment constantly alive.
Keywords: cosmogony, festivities, ghats, heritagescapes, mythologies, sacredscapes, Shiva, sustainability, threat, tourism, Vishnu.

§ Rana P.B. Singh (born: 15 December 1950) is researching in the fields of heritage planning, especially sacredscapes/religious places and heritagescapes, pilgrimages and settlement systems in Varanasi region since over last four decades as writer, promoter, collaborator and organiser, and also did field studies in Japan, Sweden, Italy, and Korea. On these themes, he delivered special lectures and seminars at various institutions in countries like Australia, Austria, Belgium, China PR, Denmark, Finland, Germany, Indonesia (Bali), Italy, Japan, Rep. Korea, Malaysia, Nepal, The Netherlands, New Zealand, Norway, Philippines, Singapore, Spain, Sweden, Switzerland, Thailand, USA (& Hawaii), USSR (Russia). His contributions include - Spatio-temporal Dimensional theory of Diffusion, Space Articulation theory in Indian villages, Literary images & Spirit of Place, Ritual Mandala & Sacrality of Space and Time, Pilgrimage Mandala, Ritual Mandala, Sacred Geography & Cosmic Order of Holy Places, Geomancy & Cultural symbolism in Hinduism, Concepts of Sacredscape and Faithscape, Pilgrimage systems and Self Organised Criticality theory, Cultural astronomy and Ordering of Sacredscapes and holy cities,  Architectural symbolism and Heritage planning, framing the Heritage/ Sacred Ecology, 'faithscapes and sacredscapes'. His publications include over 306 papers and 41 books on these subjects, including Banaras, Making of India’s Heritage City (2009), Sacred Geography of Goddesses in South Asia (2010), and Hindu Tradition of Pilgrimage: Sacred Space and System (2013).
[Res./ Home]:  Usha Apartment, # N 9/ 87 - D 41 (I-Flr 101-102), Lane No. 5, Janaki Nagar Colony, DLW Flyover -- Patia Rd, PO: Bajardiha, Varanasi, UP 221106. INDIA
Tel.: [+091]-0-542-2316752. Mobile: [+091]- 98381 19474. Email: ranapbs@gmail.com
web: https://banaras.academia.edu/RanaPBSINGH/Papers/
https://www.researchgate.net/profile/Prof_Rana_Singh/publications
http://www.svabhinava.org/HinduCivilization/RanaPBSingh/
https://www.facebook.com/rana.singh.507027
ORCID- https://orcid.org/0000-0002-6031-9086
rana.singh.507027@facebook.com

This paper will explore, in broad strokes, the points of contact, overlap and possible cross-pollination of tourists & pilgrims in geo-sacred space in Banaras (Varanasi, India).  I contrast and interpret the findings and project a future trend.  I begin with a review of 2 significant papers and continue by contrasting the similarities and differences between tourist & pilgrim in relation to ritual & spirituality within geo- sacred space from a Hindu1 context.  This paper aims at developing an understanding of the background, motivations and reasons for the shift in a section of foreign clients from traditional static site-based tourism to engaging in eco-friendly, socially conscious & participative spiritually dynamic experiences.  I attempt to give definition to the areas of pilgrim-tourist experience, which in turn suggests a growing bridge, points of contact & new liminality between tourist & pilgrim that is unacknowledged by the current tourism industry.  The appendixes contain valuable information on the background of tourism, pilgrimage, geo-sacred sites & Hinduism from a historical, geographic & ritual - spiritual viewpoint.

This article aims to follow the process of adoption of Navya-Nyāya techniques of cognitive analysis in the school of Vedic hermeneutics, Mīmāṃsā, in the sixteenth and the seventeenth centuries, in the larger context of the spread of these techniques in India. I shall argue that this process arises in Mīmāṃsā on the sidelines of the Advaita-Dvaita Vedānta controversy in South India, then subsequently flourishes in Varanasi. These techniques are adopted gradually and selectively, for not all the Mīmāṃsā thinkers choose to use them.

Abstract. Varanasi, the city of history and continuity, is one among the oldest living cities in the world, recording settlements since ca 1000 BCE, and eulogized in the followed up mythological literature. Recent archaeological investigations in its vicinity date it back to 1500 BCE. Visit of the Buddha in the 5th century BCE is a testimony to its importance, which helped to develop a monastic township of Sarnath. By the turn of the CE 6th century the city was established as a great sacred place (tirtha), and by the end of the 9th century most of the pan-Indian sacred places were re-established here. The turn of the 11th century, known as Gahadavala period, recorded the golden era, however by the invasion of Aibek in 1197-98 and assassination of the king, the city fell into darkness that continued till the mid 16th century when Mughal Emperor Akbar patronised its growth and glories. During the British period, in the 19th century, the city was marked by establishment of modern educational institutions in imperialist frame, including introduction of railway. Recently being conscious of maintaining identity, the issue of heritage conservation and related movements are the important scenario. 
Keywords: British period, Delhi Sultunate, early period, Gahadvalas, Mughal eras, Modern period, pilgrimage, post-independence, Pratihar, soil phosphate, transformation, Vishvanatha.

The tīrthas (holy places, sacredscapes) of India provide examples of self-amplifying interactions between people and their cultural landscape. The five pilgrimage routes in Banaras symbolises the manifestation and archetypal representation of five koṣas, the ‘sheaths’. That is how koshas are analogous to the five gross elements of organism according to Hindu mythology. The mythologies give a cosmogonic outline to understand the archetypal nature of earth spirit ― a process making a place sacred and exposed in a frame of cosmic geometry. Born of the earth, of water, of fire, of space, and of air, the Hindu divinities are still here among us, still alive, of course invisible. The geographicality of the sacred territories, the pilgrimages and the related journeys, and experiential feelings of the pilgrims directly correspond to the making of complex web of metamorphosis that converged into sacredscapes and faithscapes of Banaras/Kashi.  Banaras is an example of the ‘cosmic whole’, an archetype of ‘body’.

The paper first introduces the cosmic symbolism of Shiva and his iconic representation “Linga”. This is followed with historical description of the Vishvanatha Shiva (Vishveshvara), as to how over time since its first reference in the 9th century BCE till date the temple has face destructions, demolition by the bigoted Muslim invaders and the Muslim rulers. The first original site of Vishveshvara is an issue of historical investigation. According to archaeological sources, the first image of Avimukteshvara (later called Devadeva or Vishveshvara/ Vishvanatha) depicted in a seal dated to the ca 9th--10th century BCE, was found in the north-eastern part of the city, i.e., Rajghat. However, the first trace of the temple was recorded in the early CE 6th century, during the reign of Vainya Gupta. The Vishvanatha temple again came to light in the 10th century (the 2nd site, at present Bibi Razia Mosque) that continued till CE 1194. During her reign Bibi Razia (1236-1240) had built a mosque on the deserted site of Vishvanatha temple, which had been earlier demolished by Aibak in ca 1194. By the end of 13th century, the Vishveshvara temple was built in the compound of Avimukteshvara, and continued till the next destruction under the control of Sharqi kings of Jaunpur (1436-1458). In 1490 Sikandar Lodi completely demolished it, and the prominence of Avimukteshvara was lost. Only after a gap of about ninety years, in ca 1585-90 with the support of Todar Mala (Raghunath Pandit), one of the senior courtiers of Akbar, and under patronage of king Man Singh of Jaipur, the great scholar and writer Narayana Bhatta (1514-1595) had re-built it again, most likely on the structural plan of the previous temple of the 13th century. In 1669, even this temple was demolished by the order of the bigot Mughal emperor Aurangzeb.
Only a century later on 25th August 1777 by the patronage of Queen Ahilyabai Holkar (1725-1795) of Indore, the present temple of Vishvanatha was completed; and this temple typifies the revivalist idiom that spread across north India during the course of the 18th century. By the 19th century the whole area surrounding the Vishvanatha temple became sanctuary of gods and godlings attached to Lord Shiva and his family. On the 8th March 2019, projected as ‘dream project’ of the prime minister Narendra Modi under Smart City and Heritage-Making programme, started and already 285 houses and shops were razed to the ground, of course most of them rehabilitated. On the vacant land a huge complex of 50,000 sq metres Vishvanatha Dham ‘Tirtha Kshetra’ Corridor is developed, and is inaugurated by the Hon’ble PM on 13 December 2021.
Keywords: Vishvanatha, Shiva, Linga, Muslim invaders, Ahilyabai, Aurangzeb, archetypal plan.

The city of Vārāṇasī in North India is one of the most sacred Hindu places. Its unique location on the banks of the Gaṅgā adds to its special claims of holiness. These claims found expression in an extensive body of literature called Māhātmyas, texts composed in Sanskrit with the specific aim of promoting the “greatness” (māhātmya) of the town through the narration of tales of origin of individual sites. The present study presents a little-known Vārāṇasīmāhātmya which has survived in a unique compendium of such Māhātmyas in a palm-leaf manuscript in Nepal. It contains a critical edition of the text with an introduction & annotated English synopsis. In making this material available, this study aims to contribute to an understanding of the emplacement of Brahmanical Hinduism, in particular Śaivism.
Copies can be ordered here: https://www.ifpindia.org/bookstore/ci148/

In the mystical tradition of India, the creation is considered as the consciousness of intermingling of masculine and the feminine powers of nature, in which the latter is considered as primordial and the basic source, prakriti. The Goddess is viewed as omnipresent and omniscient in the sacredscape of Varanasi. The city-dwellers believe that " without the power and energy of Shakti, Shiva … is a shava, a corpse. It is she who embodies the vibrancy of both life and death, thus controls the continuity and balance in the cosmic order (rita). Shiva and Shakti, both are represented independently in 324 forms (i.e. = 108 x 3) whose integration maintains the rhythm of the cosmic cycle in the universe. The history of goddess worship goes back to 4th – 3rd centuries BCE in Varanasi as evident from the archaeological remains. The images, forms, motives involved, varieties of rituals performed, role of sacred place and sacred time, etc. are vividly described in the Puranic mythologies that helped to maintain and continue the tradition of goddess worship, reaching at its zenith by the turn of 12th century CE. According to the Kashi Khanda, dated ca. 13th century, there developed multiplicity of layers, orderings, locations and hierophanies of goddesses, thus reference of 324 forms are enumerated, among which today only 96 are existent, and the rest merged into these form still invoked in rituals with a different names.  The notable categories include Yoginis, Durgas, Gauris, Matrikas, Chandis, Kshetra Devis, and folk goddesses. All these forms converge into spatial patterning and cosmic ordering. The sacredscapes and ritualscapes of goddesses (Shaktiscapes) are now in the process to be integral part of Inclusive Heritage Development.

Abstract. Like many ancient cultures, in Hindu tradition too Sun is considered to be the most prominent divinity in the cosmos and has been part of invocation and festivities since the ancient past. While testing the hypothesis that the city plan of Varanasi has developed according to a cosmic order, it is observed that the temples and shrines related to Sun (Aditya) are placed in a meaningful spatially manifested pattern corresponding to the cosmic geometry and the movement of sun, the association of cosmic north and Kashi-North, and the celebrating seasonal festivities in a sequential order referring to solstices and equinoxes. Probably, this pattern had grown in pre-Brahmanical tradition, and later on superseded by the Shaiva tradition, however they are still part of active veneration and festivities. The nomenclature and iconographic features of all the fourteen Sun images in Varanasi further indicate the mythological links to belief systems and the inherent scientific meanings that were codified in the mystical tradition and continued as part of religious tradition.
Keywords: cosmic order, equinox, mythology, sacred geometry, spatial pattern, solstice, sun images, zodiac.

The paper focuses on William Hodges’s visit in 1781 to Benares [Varanasi] and neighbouring hill forts including Chunagarh and Pateeta, to discuss his approach to Indian society, architecture and landscape. The paper covers Hodges’s observation of an act of sati; his involvement in the dispute between his patron, Warren Hastings, and Raja Chait Singh; his views of the ghats at Benares; his later dissertation on prototypes of architecture (for which a column observed in Benares was the starting point); and some differences between his printed views and those of Thomas and William Daniell.

There is a great connection between religious tolerance and holy sites due to this kind of holy
places are regarded as sacred, securely and reliable by all human beings who belong to
different religions. In this context, India is one of the most pertinent samples in neo-liberal
world because of its various holy sites and different religious beliefs. Especially Banaras, the
city of India, which is regarded as religious and cultural capital of India, is the center of
religious freedom. With religious freedom comes a respect and tolerance for other religions,
which is a value held in high esteem in both India and Banaras. This paper, therefore, aims to
discuss the relationship between religious forbearance and holy sites by examining the Indian
– Banaras sample. The first section mentions about the importance of Banaras in terms of
religions and informs about holy places in this city. The second section deals with
contributions of holy sites to religious peaces and tolerance under the example of Indian –
Banaras model. Along with this, the paper has been supported by interesting photos which
have been taken in original sacred places.

Using the example of Nehemiah Goreh, a mid nineteenth-century Brahmin Hindu convert to Christianity, the essay explores how Anglican missionaries interacted with Indian counterparts, sometimes encouraging their ordination (as was the case in the South), or (as was the case in the North) placing obstacles in their way. After an agonistically 'cognitive' struggle with Christian faith, Goreh was recommended for ordination by the Low-Church Anglican missionaries of Benares, only to be denied 'Holy Orders' by superiors in Calcutta, who felt that ordination would entail social intercourse of a kind detrimental to British status in colonial society. Having been a 'subaltern' of mission for some twenty years, Goreh converted again, this time to High-Church Anglicanism. I demonstrate that he did this not only to secure his ordination (High-Church Anglicans being less averse to having Indian counterparts), but also because, in the process of understanding the faith he had embraced, he had become convinced by High-Church Tractarians of the "Grace of Orders." I argue, therefore, that Goreh's little-known ordination quest demonstrates exemplary integrity, politically and theologically.

These Tables and Charts (82-pp.) of various Pilgrimage Routes (Yatras) of Banaras/Kashi/ Varanasi are systematically arranged according to the puranic (ancient religious literature) description while identifying their location (with area, neighbourhood and house numbers). This is for the first time that all the major deities, images, temples and shrines are located with full identification, along with the list of the unidentified ones but refereed into the Skanda Purana – Kashi Khanda. This covers List of all the 84 Ganga Riverfront Ghats and their associated Jala Tirthas (sacred water sites), and all the 29 Yatras (pilgrimage circuits) -  Goddesses on the Cosmic circuit, Panchakroshi, Vishveshvara Antargrihi, Nagar Pradakshina, Avimukta, Kedar Khanda, Omkareshvara Khanda, Jyotir Lingas, Svayambhu Lingas, Uttrardik Yatra, Dakshindik Yatra, Ashtayatana, Chaturdash Ayatana, Vishveshvara Lingatmak, Ekadash Rudra, Bhairava, Sapta Rishi, Surya (Sun god), Vara (week days) and Nava Graha, Masika, Sapta-ritu (seasons), Devi Yatra, 56 Vinayakas, Pancha Vinayakas, Panchamrit Vinayaka, Ashtapradhana Vinayaka, other Vinayakas, Vishnu Yatra, Vasu Yatra, and Mahakupa Yatra.
Singh, Rana P.B. 2009. Banaras, the Heritage City of India: Geography, History, and Bibliography. Also, historical chart, a list of 1100 shrines and divinities and their locations, and Hindu Festivals, 2006-15. Pilgrimage and Cosmology Series: 8. 22 x 15cm, 456 pp.; 13 statistical tables, 32 figures; 1276 entries. Indica Books, Varanasi. ISBN: 81-86569-85-5.