Rare 9th-Century Shiva Idol Discovered During Funeral Rites in Varanasi Hints at Hidden Archaeological Treasure

VARANASI. Death, as ancient traditions hold, often returns us to the earth. But on one particular afternoon at a cremation ghat in the village of Gaura Uparwar, along the northern reaches of the Ganges in the Chaubepur area of Varanasi, grief gave way to astonishment when mourners stumbled upon something far older than memory itself.

Professor Gyaneshwar Chaube, a renowned geneticist at Banaras Hindu University and a resident of the adjoining village of Sungulpur, had joined fellow villagers for a cremation ceremony on the riverbank. A moment meant for solemnity and farewell. Yet amid the rituals, eyes drifted toward an unusual protrusion in the sandy earth. What emerged was not merely stone, but history: a remarkably intact Ekamukhi Shivalinga, its single carved face staring out across centuries with serene composure.

The discovery, made roughly 20 kilometres north of Varanasi on the Ganges' northern embankment at the cremation ghat in Gaura Uparwar, has sent ripples through archaeological circles. Fashioned from sandstone and exhibiting exceptional artistry, the idol features Lord Shiva rendered in tranquil repose. His jatamukuta (matted crown) meticulously detailed, circular earrings framing a composed visage, and a delicate garland adorning the neck. The craftsmanship is striking: while the upper portion retains the traditional cylindrical linga form, the frontal face has been carved with such precision that even fine ornamental lines remain visible despite the passage of nearly a millennium.

"Finding something of this calibre in a farmer's field is extraordinary," remarked Dr. Sachin Tiwari, one of three senior archaeologists who examined the sculpture in situ. Dr. Tiwari, alongside Dr. Rakesh Tiwari and Professor Vasant Shinde, attributed the piece to the Gurjara-Pratihara period, specifically the 9th to 10th century CE. A dynastic era that left an indelible imprint on North Indian temple architecture and iconography.

The Gurjara-Pratiharas, who held sway over much of northern India during the early medieval period, are celebrated for patronizing ambitious temple projects and nurturing regional artistic schools. This particular idol, the experts suggest, bears hallmarks of the Kashi-Sarnath artistic tradition, a style distinguished by its restrained elegance and devotional gravitas.

"The sculpture embodies the refined aesthetics of Pratihara-era workmanship," Dr. Sachin Tiwari observed. "There's a gentleness in the execution, a softness in the contours, that speaks to the skill of local artisans who understood both material and devotion."

Dr. Rakesh Tiwari ventured further, speculating on what the discovery might signify beyond the object itself. "When you find an idol of this nature along the Ganges, it's rarely an isolated artefact. It points toward a broader sacred geography, perhaps an active Shaivite temple or monastery that once flourished here." The implication is tantalizing: beneath the agrarian landscape of modern Gaura Uparwar may lie remnants of a thriving medieval religious complex, its stones scattered or submerged over time by floods, erosion, or human activity.

Echoes of Destruction and Lost Glory

The discovery gains additional weight when considered alongside local history and lingering oral traditions. Dharmendra Tiwari, Official of Govt aproved tourist guide association told, "Earlier, the remains of similar idols in damaged condition were found lying near the Satti Mai temple, the kuldevi (family goddess) shrine of our Tiwari family. Stories have circulated for generations that these idols were destroyed by Aurangzeb's army while travelling from Varanasi to Kolkata. Whether factual or folklore, such narratives speak to a landscape that has witnessed conquest, iconoclasm, and the quiet persistence of faith."

Old Kashi's expanse once stretched from Rajghat to Kaithi, yet this fact has never been properly investigated. In India, there is little real commitment to history, which is why the narrative of Aryans arriving from outside is accepted with closed eyes. Exploration at Rajghat has stopped, and beyond the Varuna near Adi Keshava, history lies buried.

The lament reflects a broader frustration among local historians and archaeologists. The left bank of the Ganges, from Rajghat northward through Chaubeypur, Gaura Uparwar, and beyond, remains an archaeological blind spot despite mounting evidence of its historical significance.

An Ancient Corridor of Pilgrimage and Power

Retired railway official Om Prakash Chaube, also a native of Sungulpur, has spent years documenting the region's overlooked past. "The road from Varanasi to Gazipur, Ballia, and further towards Bihar, along the left bank of Ganges, is an ancient road," he explained. "In Banaras, Rishipattan (Village of Rishis) and nearby Aktha were the resting place for rishis coming from the Himalayas via Haridwar, Moradabad, Lucknow, Ayodhya, Jaunpur, and Varanasi. They used to go towards Bihar after taking rest here for a few days. This was followed vice versa as well."

He cites Vidula Jaiswal's "Adikashi se Varanasi Tak" as reference, tracing a pilgrimage network that connected the Himalayan foothills to the eastern plains. Along this corridor, settlements flourished not merely as waypoints but as centres of learning, worship, and political authority.

"Saidpur Bhitari has remnants of a prominent fort built by Chandragupta around the 3rd century AD," Om Prakash Chaube continued. "And Samudra Gupta defeated Huna invaders at Aurihar (Ari-har: victory over enemy). Gupta kings ruled Varanasi at Rajghat very prominently."

At Kaithi, the Markandey Mahadev Tirtha is described in the Mahabharata, indicating its prominence even before 1400 BCE. At Chandravati, the Jain fourth Tirthankara Chandra Prabhu, a legendary figure, was born before the 6th century BC. "All these examples firmly indicate that the left bank of the Ganges from Rajghat to at least Saidpur was highly pious and popular even in ancient times, post-Aryan expansion to Kashi before 1400 BCE," he noted.

"Gaura certainly has a lot hidden in its womb. I am too sure. Needs archaeological investigations, ground as well as deep excavation." His tone carried both certainty and frustration. "Unfortunately, only superficial ground exploration at Chandravati has been conducted about a decade back by ASI, which is too small an attempt."

Colonial Routes and Forgotten Potentates

Even colonial records hint at the region's lost prominence. When Warren Hastings, Governor of the East India Company, first came to Banaras in 1773 during Kashi Naresh Chet Singh's time, he travelled from Bengal via this very road. "He was met at Saidpur by Chet Singh and Nawab of Awadh Shuja-ud-Daula as a welcome gesture," Om Prakash Chaube recounted. "Chet Singh went to Saidpur via Chaubeypur, while the Nawab came from Jaunpur, where he was halting, via Chandvak perhaps. It further signifies the prominence of our region around Chaubeypur."

He also mentioned the well-known "Domandeo ka Pokhara" near Chaubeypur (towards Varanasi). "It looks very ancient, as Raja Domandeo had a mud fort at Chandravati and was an ancient ruler. The remains of the mud fort are still clear there. I saw it two years ago."

What Lies Beneath?

Professor Vasant Shinde, whose work spans decades of excavation and survey across the subcontinent, emphasized the idol's wider scholarly value. "This find enriches our understanding of the archaeological tapestry surrounding Varanasi. The stylistic treatment and choice of sandstone confirm that we're dealing with a locally produced work, an authentic expression of the region's cultural continuity during the Pratihara ascendancy."

Ekamukhi Shivalingas, those bearing a single face, are considerably less common than their aniconic counterparts. While the formless linga remains the most prevalent symbol of Shiva in Hindu worship, the addition of anthropomorphic features reflects a synthesis of abstract theology and devotional accessibility. Such icons served dual purposes: they offered a focal point for personal veneration while embodying philosophical concepts central to Shaivism.

The discovery holds particular significance for historians tracing medieval Shaivite traditions along the Ganges corridor. Varanasi, of course, has been synonymous with Shiva worship for millennia, its ghats and temples forming one of Hinduism's most enduring pilgrimage networks. Yet the hinterlands, villages like Gaura Uparwar, remain less documented, their archaeological records incomplete. This idol may well be a piece in a larger puzzle, one that maps how religious patronage, trade routes, and artisan guilds extended well beyond urban centres.

Professor Chaube, reflecting on the serendipitous nature of the find, noted plans for a systematic survey of the site. "We intend to conduct a thorough scientific investigation and initiate conservation measures. Proper documentation is essential, not just for the idol itself, but for understanding its spatial context and any associated structural remains."

River-edge sites are notoriously volatile. The Ganges, in its seasonal moods, both preserves and destroys. Silt deposits can conceal entire stratigraphic layers, while monsoon currents scour away evidence with indifferent efficiency. Yet this very dynamism has occasionally worked in archaeology's favour, exposing artefacts that might otherwise have remained entombed.

As the idol undergoes further study, one cannot help but consider the strange fortune that brought it to light. A funeral, of all things, becoming the occasion for resurrection. In a landscape where past and present coexist with little ceremony, the line between ritual and discovery proved unexpectedly thin. What began as an act of mourning ended with the recovery of something ancient, something patient, something that had been waiting all along. And if Om Prakash Chaube's instincts are correct, Gaura Uparwar may yet yield more secrets from its womb. The question is whether anyone will care enough to look.