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29. Narada Ghat

The old name of this ghat is Kuvai Ghat. Dattatreya Swami, a monastery chief, in c. 1788, constructed this. The four important images in the upper-side are Naradesvara, Atrisvara, Vasukisvara and Dattatreyesvara.

30. Raja Ghat

Formerly known as Amrita Rao Ghat, this was firstly made by the first Maratha chief, Bajirao Balaji in c. 1720. Amrita Rao Pesava rebuilt this with stone slabs during 1780-1807. At the top of lofty stone steps he established four temples of Amritesvara, Vinayakesvara, Narayanesvara and Gangesvara, and four auxiliaries shrines, and also renovated the Prabhasa Tirtha in 1780.

31. Khori Ghat

Also known as Ganga Mahala Ghat, this was made pucca in late nineteenth century by Kavindra Narayana Singh. At the top a compound of five temples presents a magnificent view.

32. Pande Ghat

In c. 1805 this ghat was built in honor of a famous wrestler who established a wrestling site (Akhara) there; his name was Babua Pande. The shrine of Somesvara exists closely to it. In its vicinity lies the old site of Prophase Tirtha; but presently it is spatially transposed at Raja Ghat.

33. Sarvesvara Ghat

Of course, this site had reference in a very early seventeenth century digest, however the overall ghat was crested under dither patronage of Mathura Ppandey in late eighteenth century. The Ganga Kesava Tirtha and Sarvesvara image are near the Ghat.

34. Digpatia Ghat

This was erected in cc. 1830 by Raja of Digpatia (Bengal). The beautiful building along the ghat now belongs to Sitarama Omkara Das.

35. Causatthi Ghat

This ghat is described in the KKh (61.176-177) with respect to Yogini Tirtha and Agatsya Tirtha. The number 64 (Causatha) is attributed to directional symbolism and also association between mother goddesses (8) and their assistant-goddesses (8); of course there are other interpretations too (DF. Thomsen 1980). This ghat had privilege to provide shelter to a great Sanskrit scholar, Madhusudana Sarasvati (C.E. 1540-1623). Above the ghat there is temple of Causatthi Devi, but only 60 images of Yoginis are there, the rest four are at different places (df. Singh 1987: 515, 517). In c. 1670 King of Udaipur (Rapasthan) renovated this ghat; and later it became pucccca. On 12^th dark-half of Caitra (March-April) many pilgrims pay visit to the Yogini temple and take ritual bath at this ghat. Another important ocasion of attraction is the evening on the day of Holi- a colorful festival showing start of Caitra-1, when homage ritual is performed at the ghat.

36. Rana Mahala Ghat

In fact, this is an extended part of the preceding ghat, and also made by King of Udaipur in c. 1670. At the top there is shrine of Vakratunda Vinayaka, one among the fifty-six.

Sridhara Narayana Munsi built a finance minister in the State of Daraghanga, this ghat, in 1912 as an extended part of Daraghanga Ghat; but after his death in 1924 this portion of ghat is named in his honor.

39. Ahilyabai Ghat

At the place of an old site of Kevalyagiri Ghat, in c.1778 queen Ahiyabai Holkar of Indor made this a pucca ghat. For the first time name of a person was added after the ghat. She was also responsible for re-building the Visvesvara temple, as exists at present, in 1777.

40. Sitala Ghat

In c. 1740 Pt. Narayana Diksit, the preceptor of Bajarao Pesava-1, made this ghat pucca. In fact, this is the southern extension of Dasasvamedha Ghat, where exists Dasasvamedha Tirtha and images of Dasasvamedhesvara and Dasaharesvara. After the famous Sitala temple there, this ghat is called after. On the 8^th light half of lunar months of Caitra, Vaisakha, Jyestha, and Asadha (March-July), and Asvina (Sept-Oct.), people celebrate the festival of Sitala Athami ("8^th day"). The same festivities also occur at (Adi) Sitla Ghat (no. 71) in the north. Another important occasion at this Ghat is the special worship after the newly marriage; the couples and close family members come here for the Ganga worship ritual followed by rituals in the Sitala temple.

41. Dasasvamedha Ghat

This is the busiest and the ancient most referred ghat. According to the myth related to Divodasa, Lord Brahma ("the creator" in the Hindu trinity gods) performed the ten-horses sacrifice (dasa-asvamedha) at this site. These historical sources infer that at this site the revivalist Hindu dynasty of the second century, the Bhara Siva Nagas had performed ten-horses sacrifice (Jayaswal 1933: 57). The KKh (52.1-10; 61.38) records many verses describing glory of this ghat. The temples of Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, the Ganga ("goddess"), and Bandi Devi are closely at the top of the ghat. These shrines are linked to several important pilgrimage journeys.

The southern part of the ghat was made pucca in 1740 by Bajirao Pesava-1, and later in c. 1775 by Ahilyabai Holkar of Indore.

There are two adjacent ghat bearing the same name (a and b; Fig. 14) gets bifurcated by another ghat, Prayaga Ghat. In fact, even up to early mid-nineteenth century a drain from benia Talab to Godaulia (i.e., referred as Godavari from which derived Godaulia) before meeting into the Ganga was bifurcated into two streams and gets separated by a small island. Later the drain had been filled up and converted into Godaulia-Dasasvamedha road- as existing today. This old route is shown on Prince’s map of 1822. After passage of time the old island converted into another ghat, Prayaga Ghat.

On 10^th light half of Jyestha (May-June) the worship of the Ganga is celebragted on grand scale in the Ganga temple at the top of the ghat. This sacred day commemorates the coming of the Ganga on the earth (i.e. at Haridvara). The sacred bath on the occasions of solar and lunar eclipses, and also on the starting day of bath-ritual period in the months of Pausa and Magha (Dec._January), are important festive occasions.

42. Prayaga Ghat

This ghat (old Prayaga Tirtha) together with the shrine of Prayagesvara replicates the existence of Prayaga/Allahabad in Varanasi. Prayaga, known as "Tirtharaja" (king of Tirthas), lies at the confluence of the Ganga, the Yamuna and the invisible Sarasvati rivers. It is commonly believed that doing rituals and taking sacred bath here provide exactly the same religious metit as those at Prayaga (80 km away in the west). The merit of this area is eulogizd in the KKh (61.36-38). About the present condition, Eck (1982: 228) remarks that "Today, however, the name Prayaga Ghat, while it is painted boldly on a temple that sits between the two branches of Dasasvamedha, is not commonly used. And even the temple there is utterly defunct, used only by boatmen who store their gear in its sanctum". The temple and the ghat-area were reconstructed by queen of Digpatia state (West Bengal). For the whole month of Magha (Jan.-Feb.) devotees, mostly ladies, use to take bath at this site.

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