Sacred Stones, Spaces, and Stories: Jyotirlingas Part 8 –  Kashi Vishwanath Temple

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Nestled on the western bank of the sacred River Ganga, in the ancient city of Varanasi, or Kashi, stands the illustrious Kashi Vishwanath Temple, one of the twelve Jyotirlingas of Lord Shiva and the spiritual heart of India’s Sanatan tradition. Revered also as the Golden Temple, it is a focal point of worship, legend, and liberation for millions of Hindus. As Vishwanath, the Lord of the Universe, Lord Shiva is believed to grant moksha, or spiritual emancipation, to anyone who worships here, elevating the temple and city as a central axis between earthly existence and cosmic consciousness.

The mythos surrounding Kashi Vishwanath Temple is grand, profound, and universally resonant. The core myth traces back to the primordial dispute between Brahma, the creator, and Vishnu, the preserver, over their supremacy in the cosmos. Shiva intervened by manifesting as an infinite pillar of light, a Jyotirlinga at Kashi, challenging both gods to find its beginning and end. Vishnu transformed into Varaha or boar to search below, while Brahma, in the form of a swan, soared above. Vishnu admitted his inability to locate the pillar’s roots, but Brahma falsely claimed he had found the summit.

Angered by the deceit, Shiva punished Brahma by cutting off his fifth head and decreed that Brahma would never be worshipped. In contrast, Vishnu’s truthfulness was rewarded with eternal reverence. Shiva then divided his cosmic light among twelve sacred locations, today’s Jyotirlingas, with Kashi Vishwanath as one of the most luminous. The temple thus stands not just as a shrine, but as the very boundary between divine truth, cosmic radiance, and the ultimate liberation, moksha.

Legend declares that Shiva himself chose Kashi as his eternal abode. When Goddess Parvati’s mother expressed concern for Shiva’s humble dwellings, arrangements were made for Shiva’s permanent residence at Kashi, through boons given to king Divodas and the Brahmin Aunikumbha.

Another tale, integral to Varanasi, involves Maa Annapurna, Goddess of Nourishment. When a crisis of hunger struck Kashi, Shiva petitioned Annapurna to remain in the city, guaranteeing none would go unfed. Her adjacent temple ensures food as prasad, symbolising the fusion of material and spiritual sustenance for all who come to Kashi.

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Kashi is said to be older than legend itself. The Skanda Purana’s Kashi Khand segment mentions the Vishwanath shrine, tying it to the city’s founding myths. Throughout history, Kashi Vishwanath Temple has endured relentless cycles of destruction and rebirth. Some traditions attribute the earliest temple to King Harishchandra or Vikramaditya. The temple was destroyed by Qutb-ud-din Aibak’s forces in 1194, rebuilt and demolished in the succeeding centuries by Iltutmish, Sikander Lodhi, and others. It is believed that Raja Man Singh I rebuilt the temple, but subsequent Mughal rulers razed it repeatedly, notably Aurangzeb who built the Gyanvapi mosque on the site in the 17th century. In 1780, Maharani Ahilya Bai Holkar of Indore resurrected Kashi Vishwanath Temple at its present location, restoring it as the heart of Varanasi’s sacred geography. The temple’s turbulent history, enduring destruction for faith, and rebirth with devotion mirror Shiva’s own cosmic dance.

From the 19th century onward, further adornments were made. Maharaja Ranjit Singh of Punjab donated 1 ton of gold, giving the temple its famous golden spires. The Rana of Nepal gifted the massive stone statue of the Nandi bull, now a temple icon.

Kashi Vishwanath Temple’s design blends ancient style with distinctive regional creativity. The temple is built in classic Nagara style, with a quadrangular layout and multiple golden shikharas crowned at the summit. The garbhagriha houses the Shivalinga, ensconced in silver and tangible spiritual energy. The temple complex comprises several smaller shrines dedicated to various gods and goddesses, including Kaal Bhairav, Kartikeya, Vishnu, Avimukteshwara, and Annapurna. Silver doors, golden domes, and marble courtyards reflect centuries of patronage. The seven-foot-tall Nandi gifted by Nepal stands sentinel to the sanctum, symbolising patience and devotion.

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Kashi Vishwanath pulsates with daily rituals, monthly observances, and continuous worship. Each day, the linga is ritually bathed in Ganga water, milk, honey, and flowers; devotees recite the Rudram and sing bhajans. The “Mangala Aarti” at dawn and the “Shayan Aarti” at dusk are transformative, involving hundreds of devotees, bells, conches, and fiery lamps. Bilva leaves, sandalwood paste, sweets, and silk are traditional offerings; food as prasad is often given at the nearby Annapurna Temple. Mahashivaratri is celebrated with unparalleled enthusiasm; the city comes alive with processions, all-night vigils, music, fasting, and prayers. The temple is also at the centre of Dev Deepawali, Kartik Purnima, and Shravan Somvar, drawing millions for ritual worship. The city’s many ghats and smaller temples contribute to the worship cycle, making Shiva’s presence omnipresent in Varanasi. Local families, Brahmin priests, and temple trusts collaborate to maintain traditions and ensure inclusivity for all castes and communities.

Pilgrimage to Kashi Vishwanath is considered an essential spiritual milestone within Sanatan Dharma. Varanasi is served by extensive rail, air, and road networks, its spiritual magnetism attracting seekers nationwide and globally. The temple, situated in Varanasi’s narrow lanes, is accessed on foot or via cycle rickshaws, amid vibrant bazaars, ghats, and flower markets. Pilgrims witness the confluence of life and liberation: chants at the ghats, sadhus in saffron, temples, and bustling stalls. Dharamshalas, guesthouses, and ashrams provide accommodation and guidance throughout the city.

Countless stories fill pilgrim lore: miraculous recoveries, visions in dreams, fulfilled wishes, liberation at death. The spiritual atmosphere of Varanasi is universally reaffirmed by generations who arrive seeking transformation, peace, and moksha.

Kashi Vishwanath Temple is not merely a site of worship but a cosmic cultural engine for India and the world. Ancient Sanskrit texts and regional literature extol Shiva and Kashi as points of supreme radiance. Bhajans, ragas, and devotional music echo in temple halls and city lanes, inspiring legends of Shiva’s power and grace. Paintings, sculptures, and handicrafts propagate the iconography of the temple and the city throughout India’s spiritual landscape.

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Kashi Vishwanath is woven into the fabric of Varanasi’s civic, cultural, and social identity. It stands as a symbol of enduring spiritual values, communal harmony, and resilience. From Mahatma Gandhi’s visits to modern poets, Kashi remains India’s mystical heart, a living source of artistic and philosophical renewal.

Administered by the Shri Kashi Vishwanath Temple Trust, the temple has embraced modernisation while safeguarding tradition. Digital entry, security, guided tours, and the celebrated Kashi Vishwanath Corridor have revitalised access and the pilgrim experience. Conservation efforts have stabilised the ancient structure, protecting both tangible and intangible heritage. Millions flood the temple during major festivals and round-the-year visits, boosting spiritual tourism and local prosperity. Pilgrims hail from all corners of India and the diaspora, including international tourists and spiritual seekers across traditions. Interfaith leaders and secular visitors are welcome, adding to the city’s cosmopolitan spirit.

Kashi Vishwanath Temple remains the radiant jewel in the crown of Varanasi, embodying cosmic union, daily worship, liberation, and resilience. Through centuries of upheaval, its Jyotirlinga has shone as Shiva’s abode of eternal light and truth. For those who walk its hallowed halls, the journey is not only a pilgrimage, but a passage through history, myth, and the unfathomable mystery of the divine, a cosmic invitation to dissolve into the sacredness at the heart of existence.

In My Hands Today…

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Taking Manhattan: The Extraordinary Events That Created New York and Shaped America – Russell Shorto

In 1664, England decided to invade the Dutch-controlled city of New Amsterdam on Manhattan Island. Charles II and his brother, the Duke of York, had dreams of empire, and their archrivals, the Dutch, were in the way. But Richard Nicolls, who led the English flotilla bent on destruction, changed his strategy once he began parleying with Peter Stuyvesant, the Dutch leader on Manhattan.

Bristling with vibrant characters, Taking Manhattan reveals the founding of New York to be an the result not of an English military takeover but of clever negotiations that led to a fusion of the multiethnic capitalistic society the Dutch had pioneered to the power of the rising English empire. But the birth of what might be termed the first modern city is also a story of the brutal dispossession of Native Americans and of the roots of American slavery. Taking Manhattan shows how the paradox of New York’s origins—boundless opportunity coupled with subjugation and displacement—reflect America’s promise and failure to this day. Russell Shorto, whose work has been described as “astonishing” (New York Times) and “revelatory” (New York magazine), has once again mined newly translated sources to offer a vibrant tale and a fresh and trenchant argument about American beginnings.

Recipes: Bengali Cholar Dal

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“Like a savoury payasam!” This was the verdict from my family when they tasted my Bengali Cholar Dal. I saw this recipe in a reel some months back and it had been in the back of my mind to make it one day. Well, that day happened to be earlier this month.

Cholar Dal is a classic Bengali dish made from chana dal or split Bengal gram and is often served with luchi which is a deep-fried Bengali bread or steamed rice during festivals and special occasions. The dal is part of celebration food and is served during festivals like Durga Puja, weddings, and other joyous occasions. Unlike everyday dals, this dish is slightly sweet and aromatic, reflecting Bengal’s love for a balance of flavours. Some legends say that Bengali zamindars, aka landowners and royals, used to enjoy cholar dal with luchi as a rich breakfast or during grand feasts. The use of ghee, coconut, and dry fruits indicates its origins in aristocratic kitchens, where meals were meant to be luxurious and flavourful.

The dal is a great source of plant-based protein, making it ideal for vegetarians. Because it is rich in fibre, it helps with digestion, promotes gut health, and aids in weight management. Its low glycemic index helps regulate blood sugar, making it suitable for diabetics. The dal is packed with iron & folate and so supports red blood cell production and prevents anemia. Finally, it helps lower cholesterol levels and supports cardiovascular health.

Bengali Cholar Dal

Ingredients

For the dal

  • 1 cup chana dal or Bengal gram
  • 3 cups water
  • ½ tsp turmeric powder
  • 1 tsp salt

For the tempering

  • 2 tbsp mustard oil or ghee
  • 1 tsp cumin seeds
  • 1 bay leaf
  • 1-inch cinnamon stick
  • 2 green cardamoms
  • 2 cloves
  • 1 dried red chilli
  • ½ teaspoon asafoetida or Hing

Other ingredients

  • 2 tbsp grated fresh coconut
  • 2 tbsp raisins
  • 1 tsp ginger paste
  • ½ tsp red chilli powder
  • ½ tsp garam masala
  • ½ tsp sugar or jaggery
  • ½ tsp roasted cumin powder
  • 1-2 green chillies
  • Finely chopped coriander leaves to garnish
  • Water to adjust for consistency
  • Method:
  • Wash chana dal thoroughly and soak it for 30 minutes to one hour in hot water to reduce cooking time.
  • Drain the water and pressure cook it with 3 cups of water, turmeric, and salt for 3-4 whistles or until soft but not mushy.
  • Mash lightly with the back of a spoon, keeping some texture intact. Set aside.
  • Heat mustard oil or ghee in a pan.
  • Once hot, add cumin seeds, bay leaf, cinnamon, cardamom, cloves, dried red chilli, and asafoetida. Sauté until fragrant.
  • Add grated coconut and sauté for 1-2 minutes until it turns golden.
  • Add ginger paste and sauté for a few seconds.
  • Stir in red chilli powder, jaggery, and raisins. Let it cook for a minute.
  • Pour the cooked chana dal into the pan and mix well. Adjust water for desired consistency.
  • Simmer for 5-7 minutes, stirring occasionally.
  • Add garam masala and roasted cumin powder, mix well, and turn off the heat.
  • Garnish with fresh coriander leaves and serve hot with luchi, puri, or rice.

In My Hands Today…

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The New Age of Sexism: How AI and Emerging Technologies Are Reinventing Misogyny – Laura Bates

Misogyny is being hardwired into our future. Can we stop it?

We like to believe we’re moving closer to equality, riding the wave of technological progress into a brighter, fairer future. But beneath the glossy surface of innovation lies a chilling truth: new technologies are not just failing to solve age-old inequalities—they’re deepening them.

In The New Age of Sexism, acclaimed author and activist Laura Bates exposes how misogyny is being coded into the very fabric of our future. From the biases embedded in artificial intelligence to the alarming rise of sex robots and the toxic dynamics of the metaverse, Bates takes readers on a shocking journey into a world where technology is weaponized against women.

This isn’t a dystopian warning about what might happen. It’s a harrowing account of what’s happening now and the dangers we face if we don’t act. With clarity and urgency, Bates reveals how these advancements are dragging society backward, reinforcing harmful stereotypes, and jeopardizing decades of progress in the fight for gender equality.

Overconsumption: The True Cost of Wanting More

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Overconsumption means using more than what we really need. It’s a problem that touches everything, from the environment to our mental well-being. But before blaming just the consumers, it’s worth asking: What exactly drives this urge to keep buying and consuming? And is it really all bad, or are some concerns overplayed?

At first glance, overconsumption seems like a simple case of excess: people buying too much stuff or eating more than necessary. But this view misses a deeper truth. It’s not just about individuals wanting more. It’s about the system built to encourage constant growth and sales. Technology, advertising, social pressure, and economies built on endless expansion all play a massive role.

Take technology. It’s easier than ever to buy things online, sometimes the same day. Advertisers now target people with precision, bombarding them with reasons to buy more. This isn’t just marketing tactics; it changes how people think and feel. The convenience of online shopping removes natural limits that might normally curb spending. So, while people are responsible for their choices, the environment they live in nudges them towards overconsumption.

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Another driver is social media and the desire to ‘keep up.’ We see others’ lifestyles, possessions, and travels. That creates an invisible pressure to match or surpass. But does this really lead to happiness? Studies show it doesn’t. Instead, it can cause stress, anxiety, and feelings of inadequacy. Buying stuff provides a short thrill but doesn’t solve deeper personal or social issues.

On the flipside, some argue that consumption is normal and needed for economic growth and prosperity. Economies thrive on sales and production. If people stop buying, jobs and livelihoods suffer. This argument often clashes with environmental calls to reduce consumption. So, there’s a tension: How do we balance economic needs with ecological limits?

The environmental impact of overconsumption is undeniable. More production means more resource depletion, energy use, pollution, and waste. The planet’s ecosystems suffer, forests shrink, oceans fill with plastic, and the air we breathe worsens. Climate change accelerates as a result. These consequences are not abstract; they threaten the quality of life for future generations.

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But not everyone contributes equally. Wealthier countries and individuals consume far more resources than poorer ones. Average citizens in rich countries use many times the resources that those in low-income nations do. That raises ethical questions: why do some live in excess while others lack essentials? Overconsumption, therefore, is more than a personal habit; it is deeply tied to inequality and global justice.

Food waste highlights overconsumption’s complexity. A massive amount of edible food ends up in landfills because people buy more than they can eat or misunderstand expiration labels. This waste adds another layer of environmental harm: methane emissions from rotting food, wasted water, and energy used to produce it all. Fixing this problem requires better education, smarter shopping habits, and less production driven by excess demand.

There is also an important psychological side. Overconsumption often serves as a way to cope with boredom, stress, or low self-esteem. Buying things or eating more can offer temporary relief from uncomfortable feelings. But this creates a vicious circle; short-term happiness leads to long-term dissatisfaction and more consumption to fill the void again. This pattern is unsustainable for both people and the planet.

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Consumer culture encourages this cycle by linking identity and status to what we own. Possessions are seen as marks of success or social belonging. But this material focus can weaken community bonds and increase loneliness, as social life shifts from shared experiences to individual consumption. Over time, this damages social well-being.

Some solutions have emerged, but are complicated. Sustainable products and ethical brands offer alternatives, but often come with higher prices that not everyone can afford. This creates a privilege gap where only some can choose to consume responsibly. Legislative action, like taxes on pollution or incentives for sustainable production, is necessary but politically difficult to implement.

A more radical idea is shifting from a growth-based economy to one focused on well-being and ecological balance. This would require redefining progress not by how much we produce or consume but by how good life is for people and nature. It demands changing lifestyles, values, and expectations at scale, which sounds daunting but might be the only way forward.

Individuals can reduce their contribution to overconsumption by adopting practical, mindful habits that focus on consuming less, buying better, and wasting less. The key is to be intentional with consumption choices and challenge the impulse to buy unnecessarily.

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Some straightforward steps include:

  • Be mindful before buying. Ask if an item is truly needed or just a temporary want. Avoid impulse purchases, especially when emotional or distracted. This mindset can break the cycle of buying to fill emptiness.
  • Shop locally and support sustainable brands. Buying from local shops reduces the environmental costs of transport and packaging while supporting community economies. When purchasing new items, favour companies using sustainable and ethical production methods, often resulting in better-quality products.
  • Buy less, buy better. Focus on durable, long-lasting products rather than cheap, disposable ones. This reduces waste and lessens the demand for constant production.
  • Use second-hand or borrow. Buying second-hand clothes, furniture, or electronics can significantly reduce resource use. Borrow items you only need occasionally rather than buying them.
  • Plan meals and reduce food waste. Make shopping lists that align with planned meals. Compost food scraps and avoid overbuying to cut food waste, a major contributor to overconsumption’s environmental impact.
  • Repair and upcycle. Instead of throwing away broken or old items, repair them or find new uses to extend their life.
  • Cancel unused subscriptions and avoid habitual consumption. Gym memberships, magazine subscriptions, or services not actively used add unnecessary consumption and spending.
  • Reduce energy and water use. Small actions like using energy-efficient appliances, turning off unused electronics, or washing dishes efficiently can reduce resource consumption.
  • Adopt minimalist principles. Declutter belongings to prioritise what is meaningful and avoid hoarding stuff out of habit or social pressure.
  • Shift transportation habits. Walk, bike, use public transit, or carpool to reduce fossil fuel consumption related to travel.

These steps may seem small individually, but they can collectively reduce demand. They require conscious effort to change habits and resist constant consumer culture pressures. The goal is not perfection but progress towards more sustainable living.

Ultimately, individuals can reduce overconsumption by staying mindful, making informed choices, and valuing quality over quantity. This frees people from endless cycles of want and waste, benefiting both personal well-being and the planet.

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Still, it is important to question some assumptions. Is all consumption bad? Some say no. Consumption drives innovation, provides comfort, and supports livelihoods. The issue is excess, overuse beyond what is sustainable or necessary. Finding that threshold is tricky. It varies by context, culture, and individual needs.

Ultimately, overconsumption is not just a personal failing or a simple market outcome. It’s a complex problem rooted in economic systems, social norms, psychological needs, and technological changes. Addressing it takes honesty about what drives us, courage to challenge dominant narratives, and collective action to create fairer and more sustainable futures.