Complete information of Shri Gorakhnath Mandir
Shri Gorakhnath Mandir
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Yogeshwar Gorakhnath had done the penance of Tretayug in Gorakhpur city (which is known by his name in his death anniversary) on the banks of Bhagwati Rapti. The Mansarovar place near his austerity is still a memorial to his practice. He had come to Gorakhpur seeking alms from Khiladi at Jwala Devi's place. Maharaja Mansingh has mentioned Gorakhpur in his book 'Shrinaththirthavali', saying that Gorakhpur is the best place, in the north (part), there is the place of the virtuous Gorakshanath ji, the description of this place is available in the incarnation of Shriramji's Tretayuga. In this place, the river Iravati (Rapti) flows on a Kos (three kilometers), here the wood of Sri Gorakhnath is present. There is a repeated salutation to this pilgrimage place.The Gorakhnath-temple, Gorakhpur has also been described in the Chitravali by the medieval pre-eminent poet Osman, which shows that the practice of continuous yoga-practice is going on in the atmosphere of the temple. The grand construction of Gorakhnath-temple located in Gorakhpur has been completed at the same holy place, where Gorakhnathji did penance while cruising from the place of Jwala Devi. Its purity and divinity has been motivating the public mind even today, near the name of Mansarovar. The Gorakhnath temple is situated in a vast area of fifty-two acres and its scenic beauty continues to grow continuously with beautiful attractive trees, flowers and beautiful fields of green grass. A historical practice shows that the form, shape and form of the Gorakhnath temple has changed from time to time according to circumstances and convenience. In the early phase of Muslim kingship in India, the wave of compound cultivation flowing from this temple was spreading throughout Asia. Just as the philosophy assigned by Lord Buddha became the yardstick of Indian prestige in China, Japan during the reigns of Emperors Ashoka, Kanishka and Harsha, in the same way the yoga philosophy of the Nath sect before the eighth century of Vikram was very fast crossing the Indian border. The tax was saturating crores of people. In this sacred work, the role of the spiritual yogic knowledge Rashmi originated from the Gorakhnath-temple is important and clear. In such a situation, the evil of foreign masters went towards Gorakhnath-temple and they considered the destruction of this great Yogadurga of Uttaranchal as a very important and historical undertaking for the expansion of their empire in order to block its sacred spiritual practice. Khilji, the Muslim Emperor of India, influenced by his staunch doctrine in the Vikramitiya fourteenth century, undertook the demolition of Gorakhnath-temple (Gorakhpur), and later in the seventeenth and eighteenth century treaty of history, Emperor Aurangzeb, famous for his religious fanaticism, Alauddin Like Khilji used his power to demolish the temple, but the worship of Gorakhnath temple, religious ethos and public reverence, any blow to its sanctity was impossible. Even after the temple was damaged by the Yavan-rulers, the temple's patrons and Yogacharya did not allow any disruption in its reconstruction. The Gorakhnath temple was renovated well in the second phase of the nineteenth century. Since then, there has been a continuous contribution to the shape-type enrichment of the temple and the renovation, renovation of many special temples situated in the same courtyard related to the temple, by many Mahants of Gorakhnath temple. The grandeur and sacred beauty of the present Gorakhnath Temple, Gorakhpur are the most precious spiritual assets of Lok Chintan. The credit for its grand and glorious construction (in line with the yogic attainment power of Srigorkhanath) is extremely glorious, the great donor of Indian culture, Yogiraj Brahmalin Mahant Digvijaynathji Maharaj and his most well-qualified disciple Gorakshpithadheeshwar, a serious scholar of Yogadarshan, Brahmin Mahant Avedyanathji Maharaj. The Gorakhnath-Temple under his patronage, the grand size-type of Gorakhpur and the grandeur richness and dignity of its courtyard is an original and revered attempt in the field of Indian architecture, not only in the history of Nath tradition. On the main altar in the inner chamber of the temple, the white marble divine idol of Shivavatar Amarakaya Mahayogi Guru Gorakhnathji Maharaj is revered as a meditative place, the sight of this statue is enchanting and fascinating. This is Siddhimayi Divya Yogamurti. The footsteps of Shri Guru Gorakhnathji are also reputed here, which are worshiped in a systematic way. Worship of Lord Gorakhnath's divine srivigrah starts with the first hours of Brahmabella in the morning, the Tumul Ghosh of Nagaras, the order of worship is also done in the mid-day and the program of worship and aarti is held from fixed time to evening. Everyday, crowds of tourists, travelers and local and nearby people come from the remote provinces of India to visit the temple, but on Tuesday the number of visitors increases unexpectedly. In the temple, several Gorakhbani tribes are inscribed on the marble wall and there is also a marking of the paintings of Navnaths.
Yogeshwar Gorakhnath had done the penance of Tretayug in Gorakhpur city (which is known by his name in his death anniversary) on the banks of Bhagwati Rapti. The Mansarovar place near his austerity is still a memorial to his practice. He had come to Gorakhpur seeking alms from Khiladi at Jwala Devi's place. Maharaja Mansingh has mentioned Gorakhpur in his book 'Shrinaththirthavali', saying that Gorakhpur is the best place, in the north (part), there is the place of the virtuous Gorakshanath ji, the description of this place is available in the incarnation of Shriramji's Tretayuga. In this place, the river Iravati (Rapti) flows on a Kos (three kilometers), here the wood of Sri Gorakhnath is present. There is a repeated salutation to this pilgrimage place.The Gorakhnath-temple, Gorakhpur has also been described in the Chitravali by the medieval pre-eminent poet Osman, which shows that the practice of continuous yoga-practice is going on in the atmosphere of the temple. The grand construction of Gorakhnath-temple located in Gorakhpur has been completed at the same holy place, where Gorakhnathji did penance while cruising from the place of Jwala Devi. Its purity and divinity has been motivating the public mind even today, near the name of Mansarovar. The Gorakhnath temple is situated in a vast area of fifty-two acres and its scenic beauty continues to grow continuously with beautiful attractive trees, flowers and beautiful fields of green grass. A historical practice shows that the form, shape and form of the Gorakhnath temple has changed from time to time according to circumstances and convenience. In the early phase of Muslim kingship in India, the wave of compound cultivation flowing from this temple was spreading throughout Asia. Just as the philosophy assigned by Lord Buddha became the yardstick of Indian prestige in China, Japan during the reigns of Emperors Ashoka, Kanishka and Harsha, in the same way the yoga philosophy of the Nath sect before the eighth century of Vikram was very fast crossing the Indian border. The tax was saturating crores of people. In this sacred work, the role of the spiritual yogic knowledge Rashmi originated from the Gorakhnath-temple is important and clear. In such a situation, the evil of foreign masters went towards Gorakhnath-temple and they considered the destruction of this great Yogadurga of Uttaranchal as a very important and historical undertaking for the expansion of their empire in order to block its sacred spiritual practice. Khilji, the Muslim Emperor of India, influenced by his staunch doctrine in the Vikramitiya fourteenth century, undertook the demolition of Gorakhnath-temple (Gorakhpur), and later in the seventeenth and eighteenth century treaty of history, Emperor Aurangzeb, famous for his religious fanaticism, Alauddin Like Khilji used his power to demolish the temple, but the worship of Gorakhnath temple, religious ethos and public reverence, any blow to its sanctity was impossible. Even after the temple was damaged by the Yavan-rulers, the temple's patrons and Yogacharya did not allow any disruption in its reconstruction. The Gorakhnath temple was renovated well in the second phase of the nineteenth century. Since then, there has been a continuous contribution to the shape-type enrichment of the temple and the renovation, renovation of many special temples situated in the same courtyard related to the temple, by many Mahants of Gorakhnath temple. The grandeur and sacred beauty of the present Gorakhnath Temple, Gorakhpur are the most precious spiritual assets of Lok Chintan. The credit for its grand and glorious construction (in line with the yogic attainment power of Srigorkhanath) is extremely glorious, the great donor of Indian culture, Yogiraj Brahmalin Mahant Digvijaynathji Maharaj and his most well-qualified disciple Gorakshpithadheeshwar, a serious scholar of Yogadarshan, Brahmin Mahant Avedyanathji Maharaj. The Gorakhnath-Temple under his patronage, the grand size-type of Gorakhpur and the grandeur richness and dignity of its courtyard is an original and revered attempt in the field of Indian architecture, not only in the history of Nath tradition. On the main altar in the inner chamber of the temple, the white marble divine idol of Shivavatar Amarakaya Mahayogi Guru Gorakhnathji Maharaj is revered as a meditative place, the sight of this statue is enchanting and fascinating. This is Siddhimayi Divya Yogamurti. The footsteps of Shri Guru Gorakhnathji are also reputed here, which are worshiped in a systematic way. Worship of Lord Gorakhnath's divine srivigrah starts with the first hours of Brahmabella in the morning, the Tumul Ghosh of Nagaras, the order of worship is also done in the mid-day and the program of worship and aarti is held from fixed time to evening. Everyday, crowds of tourists, travelers and local and nearby people come from the remote provinces of India to visit the temple, but on Tuesday the number of visitors increases unexpectedly. In the temple, several Gorakhbani tribes are inscribed on the marble wall and there is also a marking of the paintings of Navnaths.
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