Here is the etymology and history of the 84 ghats along the banks of the Ganges in Varanasi: from Assi to Adi Keshava. . .
Varanasi Ghat map and photos
1. Assi Ghat (अस्सी घाट)
From the Assi (अस्सी), the small river that meets the Ganga here. Purāṇic tradition explains the river’s origin through Durga’s battle with Śumbha and Niśumbha, and the Kāśī Khaṇḍa praises the confluence as Saimbeda Tīrtha, promising exceptional merit for bathing. The name is consistently linked to the river rather than to a later shrine or patron.
Although mentioned in early textual sources, Assi long remained a gently sloping riverbank used by washermen and pilgrims rather than a monumental stone ghat. Medieval copperplates place nearby Lolark among the city’s older sacred sites. By the 19th century, as embankments were extended northwards, “Assi” was sometimes used to describe a cluster of adjacent ghats rather than a single landing.
Today Assi is the principal southern gathering point on the riverfront. It is busiest at dawn, when local bathers, students, pilgrims and organised yoga groups assemble before dispersing northwards along the ghats.
2. Ganga Mahal Ghat (गंगा महल घाट) “Ganga Palace Ghat”
The Ganga Mahal is a riverside palace associated with the Banaras royal family. The architectural vocabulary draws on older Rajput and local forms—bracketed balconies, enclosed courtyards and river-facing terraces—but the structure itself belongs largely to the early 20th century.
Unlike most ghats, this frontage was conceived as a residential palace rather than as a public ritual site. The steps therefore function more as palace access than as a bathing platform, with small shrines and terraces set back above the river.
The ghat remains comparatively calm, with limited ritual traffic. It is often used by long-stay visitors and local residents seeking space and quiet rather than festival activity.
3. Rewan Ghat (रेवां घाट)
From Rewan (Rewah), the princely state whose Maharaja purchased and endowed the ghat in 1879. Earlier it was known as Lala Mishir Ghat, associated with Lala Mishir, described in local tradition as royal purohit to Ranjit Singh of Punjab.
After acquiring the site, the Rewah estate added pucca stairs and corner reinforcements designed to resist the Ganga’s current, establishing the ghat’s lasting name. In the late 20th century, the Maharaja of Rewah donated the building above the steps to Banaras Hindu University.
The ghat is modest in scale and lightly used. It functions mainly as an extension of the Assi riverfront rather than as a destination in its own right.
4. Tulsi Ghat (तुलसी घाट)
Named after Goswami Tulsidas, with local tradition placing parts of the Ramcharitmanas here when the site was still known as Lolark Ghat, linked to one of the city’s older sun-cult locations. Pilgrims continue to visit the nearby Lolarkkund, associated with fertility, wellbeing and long life.
The present stone ghat was rebuilt in 1941 by Baldeo Das Birla, consolidating the steps and strengthening the embankment. Earlier accounts already note an active ashram complex above the riverfront by the late 19th century.
During the month of Kārtik the terrace becomes a venue for Krishna-lila, wrestling displays and devotional recitation. Outside festival periods it remains one of the most socially active ghats on the southern riverfront.
5. Bhadaini Ghat (भदैनी घाट)
Bhadaini was the name of the old riverside settlement here which was later absorbed into the expanding city.
Originally a modest bathing and washermen’s ghat, it was transformed in the late 19th century by the construction of the municipal waterworks. Contemporary debate focused on whether Ganga water retained ritual purity once carried through pipes; the municipal supply was ultimately accepted and became indispensable.
The ghat is now dominated by infrastructure rather than ritual use. Large intake pipes descend into the river, and the steps are used mainly as a thoroughfare linking the riverfront to the neighbourhood behind.
6. Janaki Ghat (जानकी घाट) “Sita Ghat”
Named after Janaki (Sita) under the patronage of the Maharani of Sursand in Mithila, who rebuilt the ghat in 1870. Before reconstruction it was known as Nagamber Ghat, a smaller wooden landing used by local bathers.
The rebuilt pucca ghat carried Mithila patronage into Kashi and included a cluster of Mahadeva shrines above the steps. Contemporary observers described it as neat and newly constructed, with limited ritual traffic compared to the major ghats upstream.
It remains primarily a family ghat, used by women and older pilgrims. During festivals connected with Sita and Rama, devotees gather here before moving northwards along the ritual circuit.
7. Mata Anandamayi Ma Ghat (माता आनन्दमयी घाट)
Formerly Imaliya Ghat, named after tamarind trees that once marked this stretch of bank. Early descriptions note irregular steps, collapsing masonry and a Jain temple associated with the Chhedi Lal group.
In 1944 Anandamayi Ma purchased the riverfront and had the ghat made pucca, adding whitewashed terraces, a meditation hall above and small shrines installed by her disciples. The transformation gave the ghat a clear institutional identity for the first time.
Today it is a quiet, contemplative landing. Bhajans are heard in the early morning, and the steps are used largely for sitting and bathing rather than for organised ritual.
8. Vachcharaja (Bachraj) Ghat (वच्छराजा घाट)
Named after Vachcharaja, a merchant patron who made the ghat pucca in the late 18th century. The surrounding area has long been associated with Jain presence, and local tradition links the neighbourhood with Suparshvanatha, the seventh Jain Tirthankara.
The stairs leading up to the street contain niches with images of Shiva, Ganesh and the river goddess Ganga riding her crocodile, reflecting the coexistence of Jain and Hindu devotion along this stretch of the river.
The ghat hosts occasional cultural and devotional programmes, including Jain community gatherings, and remains the focal riverfront for the local Jain quarter.
9. Jain Ghat (जैन घाट)
Separated formally from Vachcharaja Ghat in 1931, when the Jain community constructed an independent pucca landing.
The southern section is reserved for Jain ritual bathing, while the northern end is occupied by Mallah (boatmen) families. The juxtaposition reflects the layered social geography typical of the Ganga riverfront.
Clean, orderly and lightly used, the ghat continues to serve visiting Jain pilgrims from across India.
10. Nishad Ghat (निषाद घाट)
The Nishad community are traditionally boatmen and fisherfolk, whose livelihood is inseparable from the river.
Formerly part of Prabhu Ghat, it became the principal ghat of the Nishad community in the 20th century. The Nishad Raj Temple above the steps was built by the community itself and functions as the devotional centre of the ghat.
The riverfront here is defined by work rather than ceremony: nets drying, boats under repair, oars stacked against walls and children learning to row in the current.
11. Prabhu Ghat (प्रभु घाट)
Named after Prabhu Das, who attempted to establish a bathing ghat here. Early observers found little more than a sheer embankment dropping to the river rather than a fully formed set of steps.
In the early 20th century Nirmal Kumar of Bengal rebuilt the ghat in pucca form, and the surrounding neighbourhood became home to dhobi (washermen) and Mallah families. Several Jain temples nearby link it to the wider Jain corridor along this part of the riverfront.
Modest in scale and irregular in form, it is closely integrated into local residential life rather than pilgrimage circuits.
12. Panchkota Ghat (पंचकोटा घाट)
The Raja of Panchakot in Benga built this ghat and the palace above it in the late 19th century.
A slim run of steps rises steeply from the water to the palace frontage, with two small temples completing the architectural ensemble. The ghat was constructed as an architectural statement rather than as a major ritual site.
It remains quiet and lightly used, valued mainly for its palace façade and long sightlines across the river.
Cheta Singh ghat, Varanasi
13. Chet Singh Ghat (चेत सिंह घाट)
From Raja Chet Singh of Banaras, whose rebellion against Warren Hastings culminated here in 1781. British officers attempting his arrest were killed, and Chet Singh escaped across the river to Ramnagar before British control was reasserted.
Originally known as Khirki Ghat, the riverfront was rebuilt in 1958 and now incorporates several contiguous sections. Three 18th-century Shiva temples stand above the steps, marking its earlier religious associations.
Bathing is rare because of strong currents. The ghat is defined primarily by its historical associations and fortress-like architecture.
14. Niranjani Ghat (निरंजनी घाट)
From Niranjani Akhara, a major Naga Shaiva order that established its base here in 1897.
Formerly part of the Chet Singh riverfront, the upper terraces developed a distinct monastic identity, with courtyards, shrines and padukas associated with the Niranjani lineage. The akhara traces its authority to Shaiva monastic traditions linked to Shankaracharya.
The ghat blends into the Chet Singh steps below, but its daily rhythm is shaped by monastic life rather than by public ritual.
15. Mahanirvani Ghat (महानिर्वाणी घाट)
From Mahanirvani Akhara, one of the oldest Naga ascetic orders. The monastery crowns the ghat, with four compact Shiva temples built by a Nepalese patron overlooking the river.
Local tradition associates the site with Kapila Muni and early ascetic practice. The presence of renunciant orders has defined this stretch of riverfront for centuries.
The ghat is quiet and inward-looking, used mainly by ascetics performing early-morning ablutions rather than by crowds of pilgrims.
16. Shivala Ghat (शिवाला घाट)
From Śivālā, “place of Shiva”, reflecting the density of Shaiva temples and monastic houses in the neighbourhood.
The prominent palace above the ghat was built in the 19th century by the Nepalese king Sanjay Vikram Shah. Earlier Maratha and Nepali patronage had already established the ghat as an important landing for pilgrims arriving from Himalayan regions.
Wide steps and long terraces give the ghat a spacious character. It is less frenetic than the central ghats and remains popular with local bathers.
17. Gularia Ghat (गुलरिया घाट) “Cluster Fig Ghat”
From gular (cluster fig) tree that once dominated this stretch of the riverbank.
Later made pucca by Lalooji Agrawal, the ghat was absorbed into the continuous riverfront as embankments extended. Debris from older riverside houses remains scattered above the terrace.
It is a small, workaday ghat used by washermen, boat-builders and neighbourhood families rather than by pilgrims.
18. Dandi Ghat (दंडी घाट)
Named after the daṇḍī ascetics who once dominated the area. Early accounts note holes bored into the stone steps to allow staff-bearing renunciants to fix their daṇḍas upright while bathing.
The ghat was rebuilt in stone by Lalooji Agrawal and is linked in local legend to Vallabhacharya, who is said to have “entered” the Ganga here in a miraculous departure.
It remains a spare, lightly used landing associated with ascetic practice rather than festival ritual.
19. Hanuman Ghat (हनुमान घाट)
From Hanuman, the monkey god of the Ramayana, with tradition holding that Tulsidas installed a shrine here. Earlier it was known as Rameshvaram Ghat, linked in legend to Rama.
The ghat lies within the precincts of the Juna Akhara, and the surrounding neighbourhood has long housed vairagi ascetics and South Indian residents, giving it mixed Shaiva and Vaishnava associations.
It is a lively ghat, with evening singing, temple activity and student life on the upper platforms.
20. Prachina Hanuman Ghat (प्राचीन हनुमान घाट) “Old Hanuman Ghat”
Made pucca around 1825 by Mahant Hariharanath, together with the adjoining Karnataka Ghat. The site is associated with Vallabha (1479–1531), whose birth anniversary is still observed here.
Above the steps stands a Rama temple housing five Shiva lingams—Rameshvara, Lakshmana, Bharata, Sita and Hanuman—forming a symbolic devotional grouping.
Quieter than its neighbour, it retains a more contemplative Vaishnava character.
21. Karnataka Ghat (कर्नाटक घाट)
The Mysore (Karnataka) princely state built the ghat fot its own use in the early 20th century.
A small shrine here is dedicated to Ruru Bhairava, one of the eight directional Bhairavas who guard Kashi. The architecture carries a faint southern imprint.
The ghat is modest and lightly used, functioning mainly as a devotional pause along the southern riverfront.
22. Harishchandra Ghat (हरिश्चंद्र घाट)
The legendary King Harishchandra is said to have worked here as a cremation attendant during his trial of truth. This is one of Varanasi’s two principal cremation grounds and is sometimes called Ādi Manikarnika.
Partly rebuilt around 1740 and made fully pucca in the 18th century, the ghat includes an electric crematorium added in 1986–87 alongside traditional pyres. Shrines above honour Harishchandreshvara and related forms of Shiva.
The open slope to the river is lined with cremation platforms and memorial stones. The ghat remains a working cremation ground, defined by continuous ritual labour rather than spectacle.
23. Lali Ghat (लाली घाट)
From a merchant patron known locally as Lali, who made the ghat pucca around 1778 under the Banaras rulers. The long, steep flight of steps climbs to a compact group of shrines typical of residential ghats.
The temples above include Lambodara Cintāmaṇi and Jyestha Vinayaka, along with Kirateshvara, Jayanta Shiva and Mahalakshmi, forming a dense but localised ritual cluster rather than a major pilgrimage site.
The steps are dominated by washermen, who spread freshly laundered cloth across the stone. The ghat’s character is practical and domestic, shaped by daily labour rather than ceremony.
24. Vijayanagaram Ghat (विजयनगरम घाट)
From the princely state of Vijayanagaram (Andhra Pradesh), whose rulers sponsored the ghat in the 19th century as a southern devotional foothold in Kashi.
The architecture reflects South Indian patronage, with Dravidian-influenced shrines and institutional buildings above the steps. Telugu inscriptions and iconography reinforce the regional connection.
The ghat is used primarily by pilgrims from Andhra Pradesh and Telangana, especially during regional festivals, and retains a distinctly southern religious profile.
25. Kedara Ghat (केदार घाट) “Ghat of Kedara (Shiva of Kedarnath)”
Kedara is a Himalayan form of Shiva, echoing Kedarnath. The association reflects the long-standing ritual and pilgrimage links between Kashi and the Himalayan Shaiva centres.
The temple above the ghat is a major Shaiva shrine rebuilt by Tamil patrons in the 19th century, with strong Dravidian architectural features and priests drawn from South Indian traditions.
The ghat forms a southern Shaiva enclave on the riverfront, with steady daily worship rather than episodic festival crowds.
26. Chauki / Chaowki Ghat (चौकी घाट) “Sacred Platform Ghat”
From the raised platform (chauki) at the top of the steps, shaded by a large peepal tree. Early observers noted carved stone figures embedded around the platform, some of considerable antiquity.
Nearby shrines include Rukmangeshvara and the Nāga Kūpa (“Snake Well”), both associated with Nāga Pañchamī observances. The iconography includes snake motifs and early relief fragments reused in later masonry.
The ghat is usually quiet, but during Nāga Pañchamī it becomes a focal point for serpent worship, with offerings and ritual bathing.
27. Kshemeshvara / Someshvara Ghat (क्षेमेश्वर / सोमेश्वर घाट) “Moon God Ghat”
Originally known as Nala Ghat, the present name derives from the Someshvara shrine at the top of the steps. Soma, the moon, is traditionally linked with healing and protection.
The ghat was built in the early 18th century and later became associated with a small monastery founded in 1962 by followers of Kumarasvāmi. Bengali families occupy much of the surrounding housing.
It is a quiet neighbourhood ghat, used primarily for daily bathing and brief devotional visits.
28. Mansarowar Ghat (मानसरोवर घाट) “Lake Manasarovar Ghat”
From the mythic Himalayan lake Mānasarovar, sacred to both Shaiva and Vaishnava traditions. The ghat symbolically reproduces the distant pilgrimage within Kashi.
Built in the 18th century by Raja Man Singh of Amber, the complex includes a symbolic tank above the steps representing the Himalayan lake.
Pilgrims bathe here to obtain the merit of visiting Manasarovar without leaving the city.
29. Narad Ghat (नारद घाट)
Narada is the divine sage associated with music, devotion and sacred transmission. The name reflects long-standing associations with musicians’ quarters in the adjoining lanes.
The ghat was renovated by southern patrons in the 18th and 19th centuries, and nearby houses traditionally contained music practice rooms.
Even today, classical music practice is frequently heard from the upper lanes, especially in the evenings.
Raja Ghat, Varanasi
30. Raja Ghat (राजा घाट) “The King’s Ghat”
This name reflects the ghat’s use as a landing stage for royal dignitaries. The ghat took shape in the 18th century as part of formal riverfront consolidation.
The broad steps and processional routes above linked the river directly to palatial residences and administrative quarters.
It remains a wide, orderly ghat, used for bathing, ceremonies and river access rather than for major festivals.
31. Khori / Ganga Mahal / Annapurna Ghat (खोरी / गंगामहल / अन्नपूर्णा घाट)
Known by several names reflecting different layers of identity. Khori refers to the older residential neighbourhood; Ganga Mahal to the palace frontage; Annapurna to the temple compound above.
The ghat was made pucca in the late 19th century by Kavindra Narayana Singh. Five Annapurna-related temples crown the embankment.
Quiet and elevated, it offers expansive river views and is used mainly by local residents.
32. Pandey Ghat (पांडेय घाट) “Ghat of the Pandey Family”
The Pandey family were a prominent Brahmin lineage in Kashi. This was stablished as a private family ghat in the 19th century.
Over time it was opened for limited local ritual use, particularly ancestor rites and daily bathing.
It remains a neighbourhood ghat, serving resident families rather than pilgrims.
33. Sarveshvara Ghat (सर्वेश्वर घाट) “Ghat of Sarveshvara, the Lord of All”
Although the site appears in early 17th-century texts, the present ghat was built in the late 18th century under the patronage of Mathura Pandey.
Shrines to Sarveshvara and Ganga Keshava mark a meeting point of Shaiva and Vaishnava devotion.
The ghat is modest and meditative, frequented by local worshippers.
34. Digpatia Ghat (दिग्पटिया घाट)
The Raja of Digpatia (Bengal) built this ghat around 1830. The riverside residence known as Kashi Ashram dominates the frontage.
The building served as a retreat for Bengali patrons and devotees visiting Kashi.
The ghat is calm and architecturally defined, with limited ritual use.
35. Causatthi / Chausathi Ghat (चौंसठी घाट) “Ghat of the Sixty-Four Goddesses”
From the Chausathī Devī temple at the top, associated with the yoginī tradition and the symbolic number sixty-four. The ghat is mentioned in the Kāśī Khaṇḍa in connection with Yoginī and Agastya tīrthas.
Renovated around 1670 by the king of Udaipur, it draws pilgrims especially during Caitra and at Holi.
The steps are steep and irregular, and the ghat combines ascetic dwellings with neighbourhood life.
36. Rana Mahal Ghat (राणा महल घाट)
The Udaipur royal residence stands above the ghat which was built around 1670 as an extension of Chausatthi Ghat.
A shrine to Vakratunda Vinayaka crowns the steps, and the long palace façade retains its Rajput character despite age and partial decay.
The ghat is quiet and lightly used, valued mainly for its historical architecture.
37. Darbhanga Ghat (दरभंगा घाट)
The Maharaja of Darbhanga built this ghat in 1915. One of the most monumental palace frontages on the river.
The complex includes a major Shiva temple and subsidiary shrines, all integrated into a vast colonnaded façade.
It is primarily architectural in significance and one of the most photographed sections of the riverfront.
38. Munshi Ghat (मुंशी घाट)
Sridhara Narayana Munshi, the finance minister of the Darbhanga estate, built this ghat in 1912.
Originally part of Darbhanga Ghat, it retained the same architectural vocabulary on a smaller scale.
It functions as a transitional ghat between palace architecture and denser residential sections.
39. Ahilyabai Ghat (अहिल्याबाई घाट)
Ahilyabai Holkar of Indore was famed for temple and riverfront restoration across India. She rebuilt this stretch in the late 18th century.
The ghat includes rest houses and shrines reflecting her emphasis on pilgrim welfare.
It remains a quiet devotional ghat, associated with charity kitchens and shelters.
40. Sitala Ghat (सीतला घाट) “Ghat of goddess Sitala Mata”
The goddess Sitala is associated with protection from disease. A small whitewashed shrine crowns the steps.
The ghat served nearby residential communities rather than large pilgrim flows.
It remains a local devotional stop, particularly during seasonal goddess festivals.
41. Dashashwamedha Ghat (दशाश्वमेध घाट) “Ghat of the Ten-Horse Sacrifice”
This refers to the mythic ashvamedha sacrifice performed by Brahma. Praised in the Kāśī Khaṇḍa and linked historically to Bharaśiva Naga patronage.
Made pucca in stages during the 18th century by Baji Rao I and Ahilyabai Holkar.
The busiest ghat on the riverfront, serving ritual bathing, trade landings and the daily evening ārati.
42. Prayaga Ghat (प्रयाग घाट) “The Prayaga of Kashi”
Prayaga (Allahabad) and its Triveni Sangam confluence is symbolically reproduced the Triveni here in Kashi.
Rebuilt by the queen of the Digpatia estate. The associated shrine is largely inactive.
The ghat is used intensively during Māgha, when pilgrims bathe daily for confluence merit.
43. Rajendra Prasad Ghat (राजेन्द्र प्रसाद घाट)
Rajendra Prasad had his ashes immersed here in 1963. He was India’s first President.
Built in the late 20th century as a memorial extension of Dashashwamedha.
A clean, modern ghat used mainly for immersion rites.
44. Mana Mandir Ghat (माना मन्दिर घाट)
Raja Man Singh of Amber, built the palace here in 1585.
The palace includes one of Jai Singh II’s astronomical observatories, established in the early 18th century.
The ghat combines royal residence, scientific history and devotional shrines.
45. Tripura Bhairavi Ghat (त्रिपुरा भैरवी घाट)
The Tripura Bhairavi shrine stands above the ghat. She is described as one of the Mahāvidyas, the ten avatars of the mother goddess. She is the consort of Bhairava (a form of Shiva).
Made pucca in the late 18th century under Banaras royal patronage.
A compact ghat serving local goddess devotion.
46. Mira Ghat (मीरा घाट)
Named after the Mira shrine complex, incorporating earlier sacred sites rebuilt in 1735.
Associated with wells, goddesses and ancestral rites.
A narrow, shrine-dense ghat integrated into the surrounding lanes.
47. Naya / Phuta Ghat (नया / फूटा घाट) “New/Broken Ghat”
Originally associated with Gopratara Tīrtha and the image of Gopratateśvara. The later name Phūṭā reflects a period of abandonment or ruin, before the ghat was rebuilt and re-established as Naya (“new”).
After falling into disuse in the 18th century, the ghat was rebuilt in 1940 by Narsingh Jaipala of Chainpur–Bhabhua (Bihar). Its identity therefore combines older textual sanctity with a modern phase of reconstruction.
It is a functional, rebuilt landing rather than a major destination ghat. Its significance lies mainly in its “twice-lived” history: abandoned, then revived,
48. Nepali Ghat (नेपाली घाट) “Nepalese Ghat”
The Nepalese are concentrated in this quarter (Nepali Khapra) and there is a prominent Nepalese temple above the riverfront. The temple’s timber-and-brick construction and rooflines reflect Newar/Nepalese architectural traditions.
The ghat was made pucca around 1902 under Nanhi Babu. The temple and its associated buildings (including a guesthouse with carved wooden beams) anchor a long-standing Nepalese community presence in Kashi.
There is no broad stepped ghat in the usual sense here: much of the frontage is retaining wall with steep descents to the water. The site is valued primarily for the temple architecture and the Nepal-linked neighbourhood around it.
49. Lalita Ghat (ललिता घाट) “Ghat of Lalita (the Goddess)”
The goddess Lalitā is revered here in Kāśī and at Prayāga. The ghat is associated with a dense cluster of shrines and sacred points, including Lalitā Devī and other local tīrthas, and it adjoins the Nepalese temple complex.
The Nepali Temple (built c.1841 under royal Nepalese patronage) is closely tied to the ghat’s identity, with its celebrated wood carving traditions and Kathmandu-linked Shaiva associations. The area also preserves the distinctive riverfront wall repeatedly painted with “Rām”, reflecting devotional writing practices described in older accounts.
It is a small, tightly textured devotional ghat, serving worshippers moving between Shakta, Vaishnava and Nepal-linked shrine circuits in the adjoining lanes.
50. Bauli / Umrao Giri / Amroha / Raj Siddheshwari Ghat (बावली / उमरावगिरि / अमरोहा / राज सिद्धेश्वरी घाट)
Known by multiple names reflecting layers of patronage, monastic settlement and neighbourhood usage. The site was originally known as Rāja Rājeśvarī Ghat and is linked with minor local sacred points including Brahmanālā tīrtha in the river.
Constructed in the early 19th century by the merchant Babu Kesava Deva, the ghat adjoins a long block of buildings associated with the Raj Siddheshwari complex. Early 20th-century observers noted that the monastic population never matched the scale of the construction, leaving a sense of under-occupation.
It remains a modest, multi-named ghat with a quieter profile than its neighbours. Its present character is shaped more by the built complex above than by major ritual crowds on the steps.
VIDEO: Jalasayi/Jalasen Ghat, Varanasi
51. Jalasayi Ghat (जलासयी घाट) “The Immersion Ghat”
This refers to the practice of immersing a body in the Ganga before cremation (jala-śayin, “one who lies in the water”). Although the name resembles “Jalasāyi Vishnu”, the association here is primarily funerary, and the ghat forms part of the extended cremation corridor south of Manikarnika.
The ghat and adjoining buildings were developed in the mid-19th century. Historical accounts describe contiguous sections sharing the “Jalsai/Jalasayi” designation and note differing patron layers along the frontage. A section with screen-work panels between steps and pathway was traditionally reserved for women, an unusual riverfront feature.
It is a transitional ghat within the death-rites landscape: immersion before cremation, movement of mourners and the proximity of lanes leading toward the Golden Temple quarter.
52. Khirki Ghat (खिड़की घाट) “The Windows Ghat”
Named after khirkīs, the small “windows” or openings associated with watching cremations, reflecting its position within the broader cremation zone. A pilgrims’ rest house was built here in 1940 by Baldeo Das Birla.
The ghat preserves several satī memorial shrines beneath a pipal tree, marking a darker historical strand on the riverfront. In modern accounts it is often described as broken or neglected, with parts absorbed into adjacent cremation infrastructure.
It is now largely non-functional as a bathing ghat. Its significance is residual and memorial, tied to observation, mourning and the adjacent cremation geography.
53. Manikarnika Ghat (मणिकर्णिका घाट) “The Great Cremation Ground”
Named after Shiva’s maṇikarnikā (ear ornament) said to have fallen here during his cosmic dance. The ghat is treated in Purāṇic sources (notably the Kāśī Khaṇḍa) as the Mahāśmaśāna, the “great cremation ground,” and is also attested in Gupta-era inscriptions.
The riverfront has been rebuilt repeatedly: tradition places early pucca construction in 1302, followed by major reconstructions and repairs under Maratha patronage (including Baji Rao I and Ahilyabai Holkar) and later municipal interventions. The sacred tank (Cakra-Puṣkariṇī Kuṇḍ) and surrounding shrines structure the complex, alongside dedicated points for elite cremations.
This is Varanasi’s principal cremation ground, continuously active. The ghat’s daily function is funerary: pyres, ritual labour and the movement of mourners, rather than public bathing.
54. Baji Rao / Dattatreya Ghat (बाजीराव / दत्तात्रेय घाट)
Baji Rao I attempted to build a grand palace here around 1735; the structure began to fail as the riverbank gave way, leaving a partially submerged and slanted frontage. The alternate name comes from the nearby shrine of Dattātreya.
Baija Bai of Gwalior repaired and stabilised parts of the structure in the 19th century, and later observers noted continuing subsidence and erosion. The site is closely tied to the engineering challenge of building heavy masonry on shifting river silt.
It is best known for its tilted, half-finished appearance and for dangerous currents in this stretch. It is typically treated as part of the larger Scindhia riverfront complex.
Scindia Ghat at sunrise, Varanasi
55. Scindhia Ghat (सिंधिया घाट)
Named after the Scindhia rulers of Gwalior, associated with later stabilisation (including work undertaken in the 20th century). Earlier phases include embankment work under Ahilyabai Holkar and repair under Baija Bai.
The ghat is dominated by the dramatic slanted palace-wall, much of it collapsed into the river. Accounts consistently treat the failure as structural—foundations laid too shallow for the river’s shifting bed—rather than as anything mystical.
It remains one of the riverfront’s most visually distinctive ruins, valued for its architecture and as evidence of repeated riverbank struggle rather than for routine bathing.
56. Sankatha Ghat (संकठा घाट) “Sankathā Devī Ghat”
Named after Sankathā Devī, a protective goddess worshipped against difficulties and misfortune. The area was earlier known as Yameśvara Ghat, reflecting older death-associated guardianship in this stretch near the cremation zone.
The ghat in its present form dates to 1825, when Beniram Pandit’s widow (Panditain) and her nephews rebuilt it and established the Sankathā Devī temple. The upper terraces are dense with shrines, including multiple Vināyakas and protective goddess forms.
It functions as a threshold ghat between Scindhia’s ruins and Manikarnika’s cremation intensity, with steady local worship focused on protection and removal of obstacles.
57. Ganga Mahal (Gwalior) Ghat (गंगा महल / ग्वालियर घाट) “Ghat of the Gwalior Ganga Palace”
Named after the Ganga Mahal palace above, associated with Gwalior patronage. The façade is one of the most imposing in this stretch of the riverfront.
Built in the early 19th century under royal patronage and later repaired, the frontage is distinguished by strong symmetry: corner columns, a massive central pillar and stairways rising toward turret-like balconies.
It is primarily architectural in emphasis: a royal palace frontage with river access, rather than a high-intensity bathing or festival ghat.
58. Bhonsala (Ghonsla) Ghat (भोंसला घाट)
The Bhonsale rulers of Nagpur built this ghat in 1780 and made it pucca in 1795. The palace and Lakshmi–Narayana temple above the steps reflect late-18th-century Maratha patronage.
Two older shrines — Yameśvara and Yamāditya — stand nearby, linking the site to older death-associated guardianship along this stretch of the river. The palace façade is one of the most assertive Maratha statements on the riverfront.
It remains an architectural ghat rather than a ritual centre, defined by symmetry, mass and palace frontage.
59. Naya Ghat (नया घाट) “New Ghat”
Called Gularia Ghat on Prinsep’s 1822 map, this was originally a small village landing on a fig-shaded bank. It does not appear in Greaves’ 1909 survey, indicating how late it emerged as a formal ghat.
It was finally made pucca in the 1960s, one of the last additions to the continuous stone riverfront.
A straightforward bathing ghat, functional and modern by Varanasi standards, with no major shrine or palace association.
60. Ganesha Ghat (गणेश घाट)
The Ganesa temple above the steps was built by the Peshwas. Earlier it was known as Agniśvara Ghat, linked to the Agni Tīrtha in the river.
The ghat was made fully pucca between 1761 and 1772 under Madhavrao Peshwa. Associated shrines include Bhadreśvara and Nāgeśa Vināyaka.
Historically it served as a major wood-landing for the city, supplying firewood for households and cremation grounds downstream. Today it is a modest, workaday ghat.
61. Mehta Ghat (मेहता घाट)
The nearby V. S. Mehta Hospital was built in 1962. Formerly part of Ganesha Ghat, it gained a separate identity with municipal redevelopment.
The Varanasi Municipal Corporation formalised the stone embankment in the 1960s, incorporating older river access into a modern frontage.
Its character is shaped by hospital traffic and municipal use rather than by shrines or pilgrimage.
62. Rama Ghat (राम घाट)
Named after the Rama Tīrtha and the shrine of Vīra Rāmeśvara, giving the ghat strong Vaishnava associations.
Two water-tīrthas — Kālā Gaṅgā and Tāmra Varāha — are linked with this stretch. Nearby stands the Sāṅga Veda School, a noted Vedic institution.
The ghat supports steady devotional use tied to Rama-related festivals rather than large riverfront ceremonies.
63. Jatara / Jarao Mandir / Chor Ghat (जटरा़ / जराओ मन्दिर घाट)
The Jarao Mandir rises directly above the steps. The alternate name Chor Ghat appears in 19th-century accounts, either referring to concealed movement up the narrow staircase or to discreet bathing.
The ghat formed part of broader Maratha-period riverfront consolidation in the 18th century.
It is a compact, enclosed landing defined by steep steps and the distinctive temple profile above.
64. Raja Gwalior Ghat (राजा ग्वालियर घाट)
This ghat was vuilt under the patronage of Madhavrao Peshwa around 1766 and later associated with the Gwalior royal house.
Together with Rama and Jatara ghats, it forms part of a single extended 18th-century development. The austere façades above reflect Gwalior usage during pilgrimage stays.
A quiet, dignified ghat with limited ritual traffic.
65. Mangala Gauri / Baji Rao / Lakshman Bala Ghat (मंगलागौरी / बाजीराव / लक्ष्मण बाला घाट)
Known by multiple names reflecting successive patrons. Built in 1735 by Baji Rao I and later repaired in 1807 by Lakshman Bala of Gwalior.
The temple compound above houses images of Mangala Gauri (one of the nine mother-goddesses), Mangala Vinayaka and other Shaiva–Shakta forms.
Architecturally notable for its long, pale façade adjoining the Aurangzeb Mosque, marking one of the most visually complex junctions on the riverfront.
66. Venimadhava Ghat (वेणिमाधव घाट)
Veni-Madhava is an old Kashi form of Vishnu associated with the Prayaga confluence.
The original 10th-century Veni-Madhava Temple was rebuilt in 1585 by the Maharaja of Amber and destroyed in 1669. Its successor shrine survives above the ghat within the Lakshman Bala complex.
The ghat functions as a Vaishnava devotional outpost within the wider Panchaganga sacred zone.
67. Panchaganga Ghat (पंचगंगा घाट) “Ghat of the Five Rivers”
Five sacred streams vonverge here— Ganga, Yamuna, Sarasvati, Kirana and Dhūtapāpā — four unseen, one visible.
Monumentalised in stone in 1580 by Todarmal and rebuilt by the Peshwas in the 18th century, it became a major centre of Ramanandi tradition and an early home of Tulsidas.
One of the grandest ghats architecturally, it remains a major ritual and ceremonial riverfront.
68. Durga Ghat (दुर्गा घाट)
Named after the Brahmacāriṇī form of Durga worshipped in the temple above.
Built in 1772 by Narayana Dikshit and repaired c.1830 by Nana Phadanavis of Gwalior. Linked to the Markaṇḍeya and Kharva Narasiṁha tīrthas.
The ghat is known for periodic martial and festive observances rather than continuous daily ritual.
69. Brahma Ghat (ब्रह्मा घाट)
The Brahmā and Brahmeśvara temples sit above the steps.
The ghat forms part of the southern extension of the Panchaganga sacred geography and houses the Kāśī Maṭha Saṁsthāna monastery.
A quiet devotional stretch between more crowded ceremonial ghats.
70. Bundi Parakota / Raja Mandir Ghat (बूंदी परकोटा / राजा मंदिर घाट)
Built c.1580 by Raja Surajana Hada of Bundi and later made pucca in the 19th century.
Shrines in the vicinity include Śeṣa Mādhava, Karṇāditya and Lakṣmī Narasiṁha, marking Bundi patronage.
The high retaining wall is directly exposed to monsoon floods, which regularly submerge the riverfront path here.
71. (Adi) Sitala Ghat (आदि शीतला घाट)
Dedicated to Adi Sītālā, the ancient form of the cooling disease-averting goddess.
Originally part of the Bundi complex, rebuilt in 1772 by Narayana Dikshit. Nearby shrines include Nāgeśvarī Devī and Nārāyaṇī.
Seasonal goddess festivals draw local devotees rather than pilgrims.
72. Lala Ghat (लाला घाट)
Named after a merchant patron who built the ghat around 1800.
In 1935 Baldeo Das Birla added an upper annex (Gopi–Govinda Ghat) and a pilgrim rest house.
A modest, functional landing with no major ritual role.
73. Hanumanagarhi Ghat (हनुमानगढ़ी घाट)
This ghat is the Kashi incarnation of Hanumanagarhi shrine of Ayodhya dedicated to Hanuman as Rama’s devotee.
Founded in the late 19th century, it includes a Ganga akhara and a satī memorial stone.
It serves Vaishnava–Hanumanite devotion and local wrestling traditions.
74. Gaya / Gai Ghat (गया / गाय घाट)
Named after the cow image enshrined here, symbolising the earth (gai). Mentioned in 17th-century sources and marking the medieval southern city limit.
Made pucca in the early 19th century by Balabai Sitole of Gwalior. Shrines above include Bageshvari and Samhara Bhairava.
Noted for prominent liṅgas set into the stairways.
75. Badri Narayana Ghat (बद्री नारायण घाट)
The Nara–Narayana image here was brought from Badrinath.
Earlier known as Mahatha/Matha Ghat; rebuilt in the early 19th century by Balabai of Gwalior and later repaired municipally.
Vaishnava festivals take place seasonally, though the ghat is otherwise quiet.
76. Trilocana Ghat (त्रिलोचन घाट) “Shiva of the Three Eyes Ghat”
Named after Trilocaneśvara, Shiva “of the three eyes”. Celebrated in the Kāśī Khaṇḍa and associated with Pilapippala Tīrtha.
A major bathing place under the Gahadavala kings (c.1100), rebuilt in the 18th century.
Historically one of the most sacred corners of northern Kashi.
77. Gola Ghat (गोला घाट) “Granary Ghat”
Named after gola, “granary”, reflecting its medieval role as a grain-landing and ferry point.
Its importance declined after the construction of the Malaviya Bridge in 1887.
Only fragmentary steps survive today.
78. Nandeśvara / Nandu Ghat (नन्देश्वर / नंदू घाट)
Named after the Nandeśvara shrine and local wrestling akhara.
Built in the early 20th century by neighbourhood residents.
A community bathing ghat serving local ritual and physical culture.
79. Sakka Ghat (सक्का घाट)
Recorded from the late 18th century and linked with Pranava Tīrtha.
Most of the steps are used by washermen, giving the ghat a domestic character.
An unassuming overlap of sacred reference and daily labour.
80. Telianala Ghat (टेलियनाला घाट)
Named after oil-pressers (teli) settled along a drainage channel (nālā) entering the river.
Associated with Hiranyagarbha Tīrtha in late 18th-century sources.
Marked by drainage, collapsing walls and minimal formal steps.
81. Naya / Phuta Ghat (नया / फूटा घाट) “New/Broken Ghat”
Linked to Gopratara Tīrtha and the image of Gopratateśvara.
Abandoned in the 18th century (phūṭā, “broken”) and rebuilt in 1940 by Narsingh Jaipala.
A revived but modest landing.
82. Prahalada Ghat (प्रह्लाद घाट)
Prahalada was a devotee of Vishnu. Mentioned in Gahadavala inscriptions.
Divided in 1937 by the creation of Nishad Ghat. Numerous Narasiṃha-linked shrines stand above.
A deeply sacred northern ghat with strong festival observances.
83. Raja Ghat (राजा घाट)
An ancient ferry point on the Grand Trunk Road, prominent until the bridge opened in 1887.
Associated with multiple tīrthas and early inscriptions.
Now largely without formal steps, but historically resonant.
84. Ādi Keśava Ghat (आदि केशव घाट) “Original Ghat of Keśava (Vishnu)”
Named after the oldest Vishnu shrine in Kashi, overlooking the confluence of the Varuna and the Ganga. Praised in multiple Purāṇas.
Rebuilt in 1790 under Scindhia patronage. Vishnu’s footprints are preserved in the temple.
The traditional “feet” of Kashi’s sacred body, and the cosmological endpoint of the ghats.
For more on Indian place names and history see Toponymy on the Ashoka Express
For related place names see Indian Place names and Uttar Pradesh place names.