Geeta Press

गीताप्रेसकी स्थापना सन् 1923 ई० में हुई थी। यह "गोबिन्द भवन कार्यालय" कोलकाता,जो कि दि वेस्ट बंगाल सोसाईटीज एक्ट 1960 में पंजीकृत है,की एक मुख्य शाखा

If you take interest in spiritual litterature than you must be awared of Geeta Press of Gorakhpur. This press publishes popular magazines like Kalyana. Those who know about it cannot ignore role played by Jayadayal Goenka and Hanuman Prasad Poddar in popularising religious books. You may get different religious books like Gita,Ramayana from them. Unlike popular fancy, Geeta Press has nothing to do with communalism. Undoubtedly it publishes books related to Hinduism but you will not find fanatical overtones. In other words, if you want to have different comentaries on Gita, Ramayana; you can have it from this reputed press.

Gorakhnath, or Gorakshanatha (Hindu yogi)

Main article: Gorakhnath

Hindu master yogi, commonly regarded as the founder of the Kanphata yogis, an order of ascetics that stresses the physical and spiritual disciplines of Hatha Yoga. Hatha Yoga is a school of Indian philosophy that teaches that mastery of the body is the means to spiritual perfection.

association with Matsyendranatha

...according to one legend, to enchantments of two queens of Ceylon and had two sons, Parosenath and Nimnath, who were leaders of the Jaina religious sect. His leading disciple, Gorakhnath, is commonly regarded as the founder of the Kanphata Yogis, an order of religious ascetics who stress the practice of Hatha Yoga.

development of Saivism

Shaivism underwent significant growth in northern India. In the 13th century Gorakhnath (also known as Gorakshanatha), who became leader of a sect of Shaivite ascetics known as Nathas (“Lords”) from the title of their chief teachers, introduced new ideas and practices to Shaivism. The Gorakhnathis were particularly important as propagators of Hatha Yoga, a form of Yoga that requires...

influence on Kanphata Yogi

...sannyasins (ascetics), because of their emphasis on the acquiring of supernatural powers in contrast to more orthodox practices of devotion and meditation. They are followers of Gorakhnath (Goraksanatha), who is said to have lived in the 12th century or even earlier, and are also known by the name Gorakhnathis or Nathapanthis. The...

shrine in Gurkha

town, central Nepal. It is located on a hill overlooking the Himalayas. The town is famous for its shrine of Gorakhnath, the patron saint of the region. There is also a temple to the Hindu goddess Bhavani (Devi).

Gorakhnath Math

The Gorakhnath Math (Gorakhnath Mutt) is a Hindu monastic group in the Nath tradition founded by Matsyendranath. The name Gorakhnath derives from the medieval saint, Gorakshanath (ca. 11th c.), a famous yogi who travelled widely across India and authored a number of texts that form part of the canon of the Nath sampradaya (community).

Religious activity

Today's Gorakhnath Math, centered at Gorakhpur in eastern Uttar Pradesh (also epynomous from the saint), is a religious institution that runs two Gorakhnath temples, one in Nepal in the district of Gorkha (another word believed to be derived from Baba Gorakhnath), and the other a little south of Gorakhpur. The temple at Gorakhpur is said to contain the samadhi shrine (tomb) and gaddi (prayer seat) of Gorakshanath. These temples constitute the centre of most of the Hindu religious activity in this region.

Thousands of devotees throng these temples on the occasion of Makar Sankranti, when they offer Khichdi to Gorakshanath Baba. The King of Nepal also occasionally visits one of these temples during this festival.

The Gorakhnath Math has a significant following in eastern Uttar Pradesh and the terai regions of Nepal, and also among wider circles across the Nath groups. The monastic order, according to the principles of the saint Gorakhnath, does not follow caste conventions as in other Hindu religious groups. Thus, non-Brahmins may serve as priests.

The present mahant or chief priest is Avaidyanath. His appointed successor Yogi Adityanath, belongs to the Thakur or martial caste and is not a Brahmin.

Political activity

The Gorakhnath Math has been involved in political matters for decades. Avaidyanath had earlier been a leader of the rightist party, the Hindu Mahasabha, and had served in Parliament from Gorakhpur for four terms. Yogi Adityanath has been active in the Bharatiya Janata Party (BJP), and has moulded the Hindu forces in the region by a combination of alliances cutting across caste lines, and by raising demands for better economic livelihood^[1].

Adityanath has been the Member of Parliament (MP) from the Gorakhpur (Lok Sabha Constituency) since 1998, and has emerged as a major power center in Uttar Pradesh. He founded the Hindu Yuva Vahini (Hindu Youth Force), which has been noted for its extremist rightist views and anti-Muslim activities^[2]. The group has also been involved in much communally sensitive activity, including the Mau riots^[3] of October 2005 and the Gorakhpur riots^[2] of January 2007. The region was earlier known for its strong Hindu-Muslim ties; there were no riots here even after Babri Masjid^[1].

In the General elections of 2007, the Hindu Yuva Vahini was at one point contemplating running the elections on its own^[4], but finally a compromise was reached with the BJP.

IN THE LAND OF BABA GORAKH NATH

TIME does not compromise with any one. When events take place, all of a sudden, something 'new' is the invariable result. It is often seen that 'man' is attracted towards novelty, and is disinterested in the old 'Nature' is continously engaged in the creation of the 'new' and the destruction of the 'old'. Man, too, follows the principle of nature. The destruction of his old self and the discovery of the new, only reveal his unconscious imitation of 'Nature'.

I am also destroying the 'old' and creating the 'new'. I am trying to move into 'tomorrow' by destroying 'today'. All humans are caught in this exercise. On the edifice of 'today' they want to built a new future. I am a little different from other people. I live in 'past' present and 'future'. I remain unchanged. The laws of 'Nature', do not control me. I am beyond them. Only the 'man' I am enrobed with, follows all these limitations. The union of 'Purush' and 'Prakriti' is on the similar lines. 'Man' has also concieved a discipline to make this 'Jagat' operate effectively. His arrrangement follows the format of Nature. Thus, there are two laws which work simultaneously-the law of nature and the disciplined, arrangement of man. My life is linked to the 'twin' arrangements.

In the pious land of yogi Gorakhnath, I was assailed by the memories of my past links, with the place. Overcome with profound eemotion I burst out Who is the artist behind such exquisite craftsmanship evident in the carvings of the rock? All the rocks, stones, trees and leaves had the deep imprint of his undeniable presence. And these will keep the history of the place fresh forever. Forests and gardens still reverberated with the music of his 'Alakh'.

The music of Gorakhnathji's 'Yoga' lingered in his land, And Gorakhpur basked in the glory of his priceless treasure 'Palak'. It was late night when we reached the famous temple in 'Gorakhpur'. The place looked almost deserted, but, for few people who were loitering in its premises. A closer look of the temple gave us a shock. The temple of our imagination had undergone a distinct change. The past looks were no longer there. As an airforce pilot I had often visited this place. And, perhaps, because of this reason I reacted to the striking difference between the 'past' and the present facade of the temple. In the 'past' the place was less populated and the temple did not have the saffron flag. It was only the powerful voice of Digvijaynathji singing the glories of Hinduism, some times broke the all pervasive silence. During my subsequent visits I always found something new about the place. Though at that time I did not know Gorkhnathji well, yet, felt closer to him. He had become an inseparable part of my life. My frequent trips to Gorakhpur were the result of this invisible bond.

We were flying to Nepal in my small aircraft when the weather forced us to make a sudden landing in Gorakhpur. Perhaps, it was the Maha Yogi who forced the weather to change so that we could pay visit to his Tapobhumni - (Land of penance). When this incident occurred I had already become a yogi and had adopted the path advised by the 'Baba'. As a renunciant this was my first visit to Gorakhnath temple.

Alfred, my friend from London, had come to pay me a surprise visit after a lapse of many years. We were friends since our boyhood years. He was an only son of a senior officer posted in India during the British rule. We shared the memories of good days spent together in the lanes of Calcutta, and dales of Darjeeling. We also had couple of exciting air adventures when we took off from London airport. Alfred was keenly interested in Buddhist philosophy. The urge to learn more about 'Bodhitatva brought him to India, and there after to me. Buddhism had become his obsession. He could talk tirelessly on this philosophical subject. Since I did not have much to offer on Buddhism he decided to gain some knowledge of yoga from me.

This overpowering curiosity about Buddism, had ealier taken him to 'Japan', Lanka, Indonesia. In India, he went to Bodhigaya and other religious places which could shed light on Lord Buddha's thoughts. Our trip to Nepal was, primarily, to explore more about Buddhism. But, 'change' brought us to the land of Goraknath Baba. Such incidents which happen by 'chance' only happen for the good of man.

Alfred was familier with Baba Gorakhnath's spiritual fame. He had heard the stories of 'Baba's Tapasya (Penance) and yoga. Therefore, iit was not difficult for me to persuade him to accompany me to the temple. It was an inspiration which later on turned into an experience. We were takeen aback by the palace like magnificience. We were like lost strangers. Mahant Digviyaynathji had gone to his heavenly abode, and Mahant Avaidynath worked in his place.

Since it was quite late we were not allowed to go upstairs to see him. We tried to make enquiries regarding the arrangement for a night's rest but no one paid any attention to us. Disappointed, when we were about to return, we spotted a nath yogi who was counting coins. He answered our questions by gesture towards Dhuni. It was a warm night so we decided to sleep under a tree. We were also very hungry and the sight of a group of boys emerging from a section of the building solved our food problem. We went to the kitchen and ate the simple 'khichadi' with great relish. After the satisfying meal we walked towards the moon light drenched bank of the pool. Near the pool there were number of trees. we chose one and slept under the starry sky. In the earlyhours of the morning, we got ready inside the temple to seek 'Baba's' 'Darshan' Thereafter we began to look around for Mahant Avaidyanath. We found Mahantji seated under a mango tree in a mango grove. The early morning sun peeped through the thick branches and made the garden golden. Mahantji received us warmly and made us feel at home. We spent some time in his enlightening company and when we wanted his permission to leave, he lovingly forced us to stay. We surrendered to his gentle persuasion and became his guest. He treated us with great affection and tender care. This brief holiday gave us 'rest' and mental food. Mahant Aviadnathji a son of the Himalayas, enjoys the blessings of the Rishis and Munis. His personality bears the stamp of 'Pauri Garhwal'. The entire nation is a matter of concern to him. His hard work has given shape to Mahant Digvijaynathji's dreams in the form of ' Gorakhnath temple. In the field of education in the eastern region his contributions are praiseworthy. He is a well read man. Along with Vedas and Upanishads he is keenly interested in modern contemporary literature. We admired his multifaceted personality. He is not only a great scholar and a yogi but also an able administrator. Three days spent in his stimulating company left a deep impression on ourn minds. It was time to leave, so with hearts filled with love and respect for him , we bade him good bye and took off for Nepal. Our little plane tore the skies and within a short time began to hover over the Himalayan valley. Nepal, alive with the reminiscences of our young days, greeted us with open arms. Reunion with old friends and acquaintances, mostly occupied our time. On the 'Buddha Purnima", we went to Swayambhu Nath Boudh vihar". The place looked busy because of the festive occassions. When the King made an appearance in the ' Anand Kuteer' , for a moment the past memories overwhelmed us. But the meeting with Surya brought us back to the present. We spent few days with Surya and then returned to my cave in the Himalayas. Alfred stayed in my cave for some days supped nature's pristine beauty and then returned to his country. After many years Mahant Avaidynath invited me to Gorakhnath temple to participate in Mahant Digvijaynathji 's ' Jayanti' celebtrations. I went to Gorakhpur to be part of the celebrations. the ' Math )(monastry) was, as I had anticipated, filled with Mahatmas and scholars. In the huge hall of the library, men and women sat in silence listening to discourses on religion, yoga, Purana and the glories of our ancient civilisation. It was a memorable event.

The crowd swelled considerably on the day of the 'Yoga camp' . The 'Sabha Bhavan' was packed with enthusiastic people. Many 'yogis' graced the platform of the lecture hall. Ayodhya ;Lal Sukh Bhaiya was the chair person of the occassion. Nepal's yogi Narhari nath and Shivanathji from Orissa spoke eloquently on ' yoga ' . I was not one of the speakers, because I was not accustomed to public speaking. On this ground the organisers relieved me from this burden.

Lal Sukh Bhaiya was expert in ' Khaichari Mudra' (action). He was an endearing man and I could not resist his charm. He helped me in breaking my barriers regarding ' public speaking' . And circumstances turned me into a speaker. Prof. Parshuram asked some questions on yoga in a challenging tone. Excitement and then silence, enveloped the 'Sabha Griha' people began to give free reign to their speculations. Mahant Aviadyanath threw at me a meaningful glance. Lal Sukh Bhaiya and Nar Harinath also came forward and persuaded me to answer the questions. I forgot about my earlier hitch and climbed the stage to give logical ansers to the queries of the Professor. My approach was practical for I resorted to alegebric formula to exploain the intricacies of yoga. I also presented the scientific interpretation of yoga. And thereby established a kinship between science and yoga. In order to corroborate my theories I cited the yogis and Mahatmas who still lived in the Himalayan caves in the state of samadhi and were thousands of years old.

Indulgence in such 'logic' has become a fashion. Whether a person knows or not, he has the habit to refer to the scientific validity of statement. Vedas and Puranas are also quoted and misquoted in a casual manner which expose his shallow knowledge and denigrate the ancient. Further the 'little knowledge' pushes him into arguments the so called logic traps him in his limitations.

Intellectuals often tend to wander in this direction. They are deeply buried in the books, and have forsaken, the 'faith. Whatever they have read in the books, they want to see in the parctical form. Knowledge derive from books is everything to them. Such 'self delusions' only takes them farther from 'truth'. Even, they talk about god in the intellectual strain of the books. 'Yoga' is also treated by them in the similar manner. They want to see the authenticity of yoga exhibited in creative acts. If the answers do not match the parameters which are formed by them they continue to wander like lost persons. There is a great difference between creative literature and 'knowledge', in its practical aspect.

On Parshuram Singh's insistence, I left my Himalayan abode, and went to Padrona, in Uttar Pradesh. Under the auspice of the citizens of Padrona a function was organized in the 'Faculty of science' of the degree college where I was invited to demonstrate my yogic feats. I buried myself under the earth, and offered my body for scientific investigation. Besides this I was the Prof's guest and stayed with him in his house which was within the college campus. This gave me an opportunity to survey the status of education from close quarters. Today Politics has polluted schools and colleges alike. This college is not an isolated case, but all the educational institutions are more or less in the vice like grip of politics. The way wardness of youth is primarily, due to the interference of local political leaders. They exploit the fiery youth to fulfill their vested interests.

Why do they want to destroy this land of Rishis and Munis? India embellished by holy karmas of the elevated Maha Purush is gradually crumbling down. The creation of various classes-high and low, majority and minority, have made this nation hollow. Strikes, demonstrations, violence and arson have given a jolt to our country. The political goons are behind such destructive activities. Religious and Political leaders sometimes play an active role in throwing the country out of gear.

The general restlessness that pervaded the atmosphere inspired me to take a 'Sankalp' So I changed the course of my thoughts to stir a new consciousness amongst the people, which will be for the betterment of the country. I gave a clarion call to the people to assemble at one place of 'Yagna'. The objectives of the yagna were lined in the following order - (1) To change the thought processes of human being. (2) To cleanse the environmental pollution. (3) To check growing criminal tendencies and give a new direction to youth. (4) To make man aware of his existence. (5) to inspire man to awaken the dormant power which is lying within him. (6) To bring to a halt the criminal activities which cause much sufferings to innocent citizens. (7) To affect positive changes in the evil thought processes of people who are involved in destructive activities, so that, they begin work for constructive causes.

My sankalp contained all the above listed objectives. It was a 'Sankalp' of "thought", 'words', and "creativity". My speed, emotions, and my thoughts began to flow in this direction and I came down to live among the local people. Subsequently I began to lead a life dominated by social norms. In a detached fashion befitting an ascetic, I began to work within the social circle. My emotions were my speed and my thoughts were my 'Kriya' (actions). Thus armed, I set out to fulfil my objectives.

Men and women began to arrive in 'Padroana' from distant places. The friction of my thought began to take shape in the apparent increase, in the gathering of people. I began to listen to their problems ranging from personal, domestic, social physical and religious. I even solved their problems with the help of my personal experiences and 'yoga' 'Time' helped the speed, Nature gave its co-operation, space did the curative act and 'Vayu' or (air) carried out the dissemination. Water, and Fire became the rightful medium.

Many chronic incurable cases like cancer, heart disease, blood sugar, blood pressure, stomach ailments etc were cured by me either through 'Yoga' or by 'flowers', My methods were full of surprises and were discussed by big and sundry. 'Positive' and negative opinions were hurled upon 'samadhi' and yagna. Today, science has started interfering is every aspect of life. And intellectuals give due credit to science but not to man. Their attitude only reveals one thing that man can be wrong but 'science' is infallible. The comparison between 'man' and machine is the obvious result of such an attitude, and the scales tilt in the favour of machine. Further this 'attitude' has seriously jeopardised the potential of 'man'. And because of this, man naturally turns to science in every situation.

Similar situation cropped up in 'Padraona' also Modern scientists openly condemns 'Yagna' and 'Aahuti' as useless and a sheer waste of time. Since they are unable to understand the efficacy of these, they call them unscientific. But my dear scientists and intellectuals : Try to understand why these offerings (Aahuti), which are good for our bodies, are made everyday? If these are useless then why one uses different ingredients for different 'Aahuti'. These questions should be seriously pondered.

Who are you? What are your needs and for whom? The 'Karmas' which you are performing only desires or something else? Do you want to live only for eating, drinking and sleeping or some higher aspirations. Whatever you are doing, be it your country, betterment of mankind, family or for your children, what is the feeling which is motivating you for these actions? Even if it is a selfish interest, It is directly or indirectly related to some one. Had it not been related to anyone it would not have found expression and its culmination in the form of the desired result. This is a universal phenomenon, the only difference is that each one wants to act in the different suitable ways.

Word is Mantra, and Mantra is 'Sankalp' 'Word' is the 'Parinithi (result) 'Abhivyakt' (expression), 'Bodh' (cognition) and inspiration, which rises from emotion (creativity and action). Inspiration is the 'source' which is 'physical, mental and 'eternal'. Gatiee (speed) is Shakti (power) and vice a versa. Shakti is the Aahuti (offering), And (aahuti) is the 'sankalp'. The revealed Jagat is the - action, Prakriti, Purush and a 'Vikalp of all the probable events, which are either visible or invisible.

Let us take the example of your laboratory, you always need a formula to prove your point. But words are required for the expression. And these words lend it emotion and speed, and help in drawing the inference. Doctors, Engineers, administrative officers, Farmers etc - all professions require a certain amount of resolve for the right results. The resolution to do something is the 'Sankalp'. In order to express the resolution words will be required. And these words are in the simple languages. And Mantras are the 'Sutras' or the formula. Therefore, in the light of the above statement I can say that you are not beyond 'Mantras'.

When something is poured into something it is called 'Aahuti'. Mantras are used to perform the 'Aahuti, and which also give the cognition of the result. The 'kaaran' (cause) and 'Karya' (action) of the entire universe is hidden in the 'Mantras. There are different ways of performing this 'act' (Aahuti). Yogi, Aavadhoot, Tantrika, and Sadhak, follows their very own ways to perform this ritual. The procedure of 'Aahuti' is connected with different rituals. The ingredients also vary, and the difference in the quantity for a particular reason is also observed. And lastly the most important is the difference in Mantras. For, the fulfilment of every different 'wish' there is a corresponding Mantra And these 'Mantra's are carried out in their characteristic manner. Time, date, place and stars also play an important role.

In the day today, life we also select a date and time to do any work. A decision precedes any action. A lot of effort, hectic activity is necessary to achieve the desired result. One has to give the 'Aahuti' of 'something' to achieve "something". A 'thought' gives man the reason to think. An inspiration invokes the thought. The thought recieves its Gatee (speed) from shakti and 'Aahuti' of self generates the shakti (power). No work can ever be possible without 'Aahuti' of any sort. When the fusion of 'shakti' and thought takes place, the possibilities of action begin to emerge. It can also indicate the related result. If 'Aahuti' has no relation to the result, then how else can man 'achieve' any result from his action? Every situation, invention, creation, and destruction, need a 'sutra' or formula, And 'action' needs a specific country,'Kaal' (time) and a particular situation. There are different types of 'sutras' for different situations. And the attainments can form the sutras. 'Sutras' and Mantras are one and the same. Til, Dhoop and Jaio (Barely) are the ingredients which provide the medium. The 'Havan' kund is of various shapes and sizes. And it can be compared to a laboratory. The 'Aahuti' accompanied with Mantras is indicative of a particular 'action' (work).

The entire procedure should be watched carefully, and a note should be made of the ingredients which are used during the chanting of a particular 'Mantra'. The entire scenario resembles that of a laboratory where necessary precautions are taken for the experiment.

A farmer ploughs the field before giving the 'Aahuti' of seeds, a driver makes the car ready before driving it. These example have been cited to drive home the point that a Aahuti always leads to an accomplished result. Similarly, in an 'Aahuti', the chanting of the 'mantras' activate the vibrations, breaks and affects their fusion. It leaves a special impact on the very vibrations for which the chanting is being done. When Sulphur dioxide is acted upon by calcium, or the oxygen and hydrogen when come together, they release a result by fusion of disintegration. This analogy can be applied to the chanting of mantras because in the space all the shaktis (energies) are present in the form of gases or tatvas (elements). The energy from the nucleus of the space is not enough we are getting energy from some other source also. What all can be obtained from solar energy? Under the blue sky as we have seen many activities are being carried out. Have we ever thought about the invisible hand who is behind the entire drama? Who is accelerating all your actions? If the sceptics can find as answer to these question then automatically, the significance of Aahuti and yagna will also be understood by them.

All the element are present in the space in their Tan mantras, and these Tanmantras have the three fold 'Gunas'- Satta, Raja, Tama. The three Gunas of the Tanmantra disintegrate into five astral (Suksmna) and physical bhoots (elements) and operate in this 'Jagat' in the form of light, kriya (work), state (by nature), Bhuj and Indriya are its manifestation.

This Jagat contains shabd (word) Gandha (smell), sparsh (touch), Roop (beauty), Rasa (senses). In the physical world the Suksmna ( the astral) can be divined whereas the physical is hidden in the Suksmna which we cannot see it. The awareness of the astral is in the physical world, and suksmna is lost in the physical. The research enthusiast can establish a contact with the astral through the medium of physical activities of the Aahuti.

The smoke of the 'Yagna' does not cause any environmental pollution. It has such fragrance that a passer by cannot resist its magnetic quality. For months, people can offer Aahuti in the 'yagna kund'. The 'Aahuti' smoke like the other smoke does not have any adverse effect on our lungs. The tanmantras of the suksmna Tatva's lend this unique quality to the 'yagna smoke'.

A yogi gives the 'Aahuti' of 'pran' into 'Aapan' and 'Aapan' into 'Pran'. Yogi, tantrik, 'Mantrik', contemplate the welfare of mankind in general. Sometimes through the medium of ;'Yagna' good or bad effect can be inflicted on a man or a nation. Therefore the ancient heritage of India should not be shunned as insignificant orthodoxy. 'Aahuti' is the very basis of our culture and civilization, and the future of our country is hidden in it. Our country men should unhesitantly support and participate such religious rituals - yagna etc. If some one is cheating you in the name of religious 'yagna', do not give up your patience, retribution surely awaits him.

'Yagnas' are of different types, but only 'satwick' ones should be performed. 'Satwick' 'yagna' or vedic yagna enjoys supremacy in the list of 'yagnas'. But, unfortunately, 'Tantrik Yagnas' are day by day becoming increasingly popular. These 'Yagnas' are designed for the attainment of a particular siddhi and if it can bring good to one person it can also do the reverse on the other person. The greed for personal fame and wealth has goaded these men to connive with political leaders and perform 'yagnas' of this nature. These men are unmindful of the fact that their nefarious activities are causing damage to the nation. The Tantrik 'yagnas' are preferred by politically ambitions people because they believe that they can get the seat of power by the 'siddhis' of the Tantriks. Such 'yagnas' are by and large not beneficial, because though the incumbent attains his objective, yet his life is not free from miseries of various kinds. Achievement of this kind are not long lasting. The Tantrik Maha Purush too do not lead a steadily happy life. Death is a painful experience to them.

I have spent a lot of time in the company of Tibetan Tantriks. They always advised me to keep away from this practise, for dark dangers lurk in this. But my persistent requests forced them to teach me the nuances of the art I experimented on my siddhis for the sake of experience but never adopted them. I was always a yogi, and will remain stead fast on my path.

People who go in for Tantrik Yagna's, invoke the astral powers of Satanic tendencies, and the corresponding stars and planets. The attainments of such yagnas are temporary. They can always be revoked by another Tantrik of better endowments. A 'sadhak' of satwick 'gunas' can always undo all the Tantric Kriyas or activities. And if he is a yogi then the Tantrik is more vulnerable to his powers. Therefore I wish to appeal to all the Tantriks, that they should abstain from practises which can endanger their nation and utilize their siddhis for beneficial purposes. Polluted thought can one day, rebound, and cause the death of the perpretrator.

Today, Tantriks are busy in victimizing each other. The competitions among Tantriks is like a 'mad race'. Finally, they surrender to their 'Karmas', and die a painful death. All the wealth and fame, which they have accumulated through this negative practise is left behind.

Every Tantrik virtually stands on the verge of death. Since he invokes 'Kali' he can easily become her victim. 'Samadhi' released a new consciousness in 'Pardraona'. There was a marked decrease in lawlessness, and the general public heaved a sigh of relief. The disparity between rich and poor began to diminish gradually.

. The flowing waters of holy ganga purify the dirty Nallhas. Men and women from all religions and all walks of life, can take a dip in the free flowing Ganges. I tried to flow like the river Ganges and spread the message of peace, equality, and harmony.

RAMJAN MIYA

I often saw Ramjan Miyan wandering on the banks of the river. He came to my lodgings and began to communicate with me with his thought vibrations. He was an extra ordinary sadhak, happily lost in his 'Malang' (personality). The children of Padraona, innocently called him (pagal) madman and teased him. He had liberated himself from all the 'Vritis' (propensities) and now he dwelt in his self. My involvement with the problems of local people appealed to him and he not only gave me a mute applause, but also encouraged me to keep up the good work in future also.

Incidentally I came in contact with some people whom I had known in the past. The agonized souls told their pitiable tales. Ramjan Miyan acted as an innocent by stander,did not speak a word, except occasional bursts of laughter. I revealed the importance of this elevated soul, who roamed around Padraona in the guise of a mad man. Hence onward the people of Padraona began to treat him with reverence. Ramjan Miyan moved around the place with no clothes. He was instrumental in sending agonized, deranged souls to me for consultation and solace. In this way, I was able to offer tranquility to distraugjht minds. One of them was 'Arun Rai' who was going through a period of mental and emotional instability. Inspite of goddess Jagdamba's blessings, he found himself entangled in the emotional stress. He suffered from fear psychosis, and all his attempts at surfacing from the turbulence proved futile. Ramjan Miyan discerned his potential and fore saw great future for him. The fakir's prediction came true and Arun Rai, in due course came to be known as Swami Nityananda. Nityanandji's contribution to yoga are well known. In the Himalayas, he enjoyed Maha - avtar Baba's grace, and began to reside in sukha devi "Kukucheona".

I gave a new direction to an otherwise lethargic existence of 'Padarona's citizens. Consciousness of 'self' was the crux of most of my discourses. The desire for 'Diksha' arose even in the hearts of very small children. And Inspired by an internal force they took to chanting of Mantras. Men and women from all sections of society came to me to take 'Diksha'. Younger generation's enthusiasm regarding 'Diksha' and 'self' awareness surpassed everyone else's. The future of a nation, whose youth is so enthusiastic about 'self' can never be bleak.

'Inspiration from society' ----- My successful sojourn in 'Padoarona' inspired me to do more work for people. I began to muse - "Will I be able to work effectively from my Himalayan abode? Up till now I have been shying away from society, but now I have realized that I should give something to society". If one out of hundred adopts my line of thinking he can create at least hundred followers. Motivated by this vision I stepped out of my cloister and began to mingle with people. My objective is to spread the message of the lofty souls of Himalaya. Whether people listen to me or not is not my concern, I am only interested in conveying what Himalayas, rivers and mountains have taught me.

Modern man think on two lines, because, he is influenced simltancously by two thought vibrations. In the competition of egostical personalities, the desire to browbeat the other is always present. Various inventions of science have trapped man in an explosive situation. He is over awed by this, and wants to escape from the tentacles of science. He is now mentally ready to listen to Himalaya's message of peace.

'Man' wants, now to halt his scientific activities, because they are showing destructive tendencies. It is still not very late, we can take due precautions to ward of the probable dangers. All our actions are pre - decided and the possibilities for their fruition are definite. The decision to carry out an action is also taken before hand. If something happens to one man, it is not necessary that the same will happen to another man. But whatever a man thinks, 'thoughts' have a connection with another man's thoughts. This connection gives rise to a sequence of events which lead to the desired end. If this connection would'nt have existed, the (Ghatana Kram) or the sequence of events would'nt have been there at all.

Over come with weariness, man is in search of a respite. He is waiting for something to happen. And efforts are being made to give a tangible shape to this 'something' Here in lies the possibilities of 'change' so that the future can have new dimensions, new consciousness.

The understanding of the efficacy of my 'samadhi' and the 'new' dimensions can enable any man to guide his brethren in future - I am not working for a particular community or nation. I am a 'Sanyasi',I live in the mountains, and the label of a cast or a creed is not attached to me. I work for the entire human kind.

Sankalp is 'Shakti' (power) and the entire shristi (creation) is its result. I go into 'Samadhi' with a particular 'sankalp'. Samadhi is the ultimate stage of yoga. My blessings are for one and all. You give me your cooperation and in return I will give you peace and happiness.

I am a sanyasi, and I am beyond the man made rules. 'Insult' and 'fame' cannot affect me. I do not have a hankering for a child of my own, wealth, and family. I am beyond pain and suffering. I am a sadhu, and I dwell within my 'self'. A sadhu doesnot know anyone except 'Tyamshi (you are you) Pragyan Bramha (all knowledgable Bramha) and Ayam Atma (the soul). The merger with 'Bramha Asmi' enables him to know the 'Bramhand' in totality.

I do not speak lies. Whatever I want to say I speak spontaneously I only know one thing that my talks do not hurt anyone. The chief contention of my 'talks' is to give Ananda (bliss) to my listeners. Even the abuses which are hurled upon me do not discourage me. If my listeners derive joy from criticizing me, they can indulge freely in such talks. I have dedicated, my life to the cause of human happiness. No amount of criticism can destroy me because I am a sadhu, and am Vidheh (beyond bodily harm). The man who is housed within the bodily frame cannot be harmed either physically or emotionally.

My 'love' is different from the love human beings feel. My 'love' does not have the commonly experienced emotions, like - affection, idealism etc. My 'love' contains the cognition of 'lord' our father.

A 'sadhu' man, will have a sadhu like personality. An intellectual,with depths can easily discern the 'sadhu' personality of a man. A sadhu can never cheat anyone because, cheating never comes to him. May be you are at fault, and in order to hide that fault, you provoke that sadhu to behave in that particular manner. All 'sadhus' are not frauds. It is for you to decide whether I am a true sadhu or just an imposter in the dress of a sadhu. There is a vast difference between a sadhu and sadhuta (actions of a sadhu). The one who cheated you is also a man, and the one who has come to give you something is also a man. now you have to decide who is a genuine sadhu.

A true sadhu symbolizes sacrifice. He is not interested in monetary gains. He will merely request food from you to appease his hunger. And if he stays with you, he will always remain in his vrittis. The involement with an imposter in the guise of sadhu only reveals your selfish interests. When he begins to ask for money, why don't you challenge his 'sadhuta'. Only guilible people are duped by such frauds. Why do you pay in the name of religion? Surely you want to enrich your account of good karmas.

I have often observed that men who are rich prefer to give large donations to sadhus of equal standing, but snub hungry beggars. This hypocriacy is practised by a large section of elitist class. No one can involve a true sadhu too long in the creation of a temple or a Ashram. His movements cannot be controlled by anyone. I have gone through the similar experience since the time I began to live among people I have faced many contradictory situations. There are people who want me to go back to my caves. And when I retire to my cave they call me selfish and escapists. They neither want me in the cave nor living admist people. We can understand such ambivalence very well, but we feign ignorance.

The helplessness of men forces him to act in this thoughtless manner. And sometimes, anti-social element are behind such irresponsible utterances. When a childless couple comes to us, and seeks our blessings for a child, we contact the souls of the astral and request them to take birth. In this context I wish to stress the point that a soul has no genders. We invoke the soul to go through the cycle of karmas, by entering the womb of a particular woman. In this incantation we are not concerned with the sex of the child. But if the child is a boy there is a lot of jubilation, and if a girl enters into this world the 'Baba' is not spared.

Now frankly, you must tell us, "what we can do, so that we are not subjected to unjust criticism?" Why is the sadhu blamed for untoward happenings? People are happy when their desires are fulfilled, and they rave about our greatness. And if the situation is otherwise, we are denigrated (doomed).

'Man' functions with the 'negative' and the 'positive' attitudes. But I work with a single aim - to spread my message. If you feel that my talks are beneficial, you can follow them or if you find them useless you can forget about them. I renounced my brother, sisters, friends, my palatial mansion, all the wealth, broke the rules of the society for one specific aim - to free myself from all encumberances. Therefore no one can control my thoughts.

'Sadhu' takes the vow of 'truth'. 'Truth' is sadhu, But there are many 'Mahatamas who, though live in isolation, do not speak the 'truth', They move around in the atmosphere of lies. It is their 'karma' which has forced them to renounce their families and move around in the borrowed guise of a sadhu. Such action, only furtherdegrade their 'Karmas', whenever I come across a sadhu or a sadhvi: I am swept by a feeling of reverence. The minute I realized that they have petty 'karmas', I feel very sorry for them because they are deliberately forgoing the chance of 'self' correction.

I can get the inkling of future events. Despite this, many people unhesitantly lie to me. I merely laugh at their foolishness, because - they are misusing the human life by indulging in deciet and other vices. The 'Sanskars' of their previous life fail to inspire them righteously. Instead of blaming them or their social background I leave everything to time. 'Man' has to, finally, follow the dictates of time.

If one wins, the other has to lose this is the law of 'Nature'. And in this game sadhu does not figure, therefore it is sheer immaturity to blame a sadhu for things which have not fructified. 'A' sadhu, merely tells the ways and means to achieve the objective, the person concerned if wants to succeed he should follow his instructions.

In 'Semara' one day while I sat in Jintendra Singh's house, I began to experience unusual nostaligic feelings. The 'past' seemed to revolve around me, and familiar sights and sounds began to emerge fitfully. I felt as though I was being engulfed by the tidal waves of memories. Again and again the image of my offectionate mother came before my eyes, and a whole gamut of silent memories surfaced. I hasitly packed up and left for Padroana. When I reached 'Padroana' a pleasant surprise awaited me in the form Raja Chandra, Pratap Narayan Singh, my father. This stunned me momentarily. The memories of my past had materialised in the unscheduled arrival of my father. For the first time after the lapse of sixteen years I began to think about my family, because I had taken the vow that I will only meet my mother at the time of her final depature. And that day a strong urge to see her, began to nudge me. I some-how over came these urges by my stocism and left for "Sahenag Parshuram Dham", the holy land of 'Parshuram' Life began to run smooth, uneventful course. One day as I gave audience to a huge gathering, Hridaynathjee appeared on the scene I could not recognize him at first, and when I did, he began to weep bitterly. The lion like personality, was, a broken man. When I consoled him, he composed himself and said,- "we are flowers of the same branch, but we are vastly different from each other. I am enjoying the wealth of the family, whereas you are begging for alms. You are endowed with superior sanskars, and I am lost like an aimless wanderer. You do not have the material wealth, but you have obtained the state of 'Param Anand'. You are happy with your present state, But I am miserable, I am aware of your spiritual advancement, but when I see you as a yogi I feel immensely sad. With these words he started crying all over again.

This time I took charge of the situation and said, - "Please stop crying like a child, because your tears cannot lead me toward's ''Maya'. We are the flowers of the same branch but all the flowers are not offered to 'Lord'. Every human is endowed with 'Sanskar' which are not always alike. As a result, our paths are different. I have achieved my aim, and this aim has become my dharma or my way of life.

Hriday Narayan is my elder brother, and I am the youngest child. When he invited me to 'Sasaram' (my birth place) I became a little tongue-tied. He at once intervened and said, "Buddha too visited his home town and initiated his sister and son into Buddhism, Even you should visit 'Sasaram' and teach your close kins the importance of 'self'. A short visit will make our father immensily happy. Mother too is very keen to meet you".

I was in deep dilemna. My brother in desperation confronted Prashuram Singh and said - 'Do you know that he is my youngest brother?" Once he was a pilot, but now, he has renounced the world and become a yogi, kindly convince him to come to Sasaram so that we can also redress our 'sanskaras' through his 'Diksha' (initiation).

Hridaynathji wanted to extract a promise from me. I did not give in immediately, but pondered for sometime, and when I felt that something might come up I said - 'Time will take me there' I am free from all attachments. I had thought about this meeting, and so it has happened. Similarly my visit to Sasaram will happen. "I can assure you".

The 'Tapo Bhumi' was full of reminiscenses of past. Devaraha Baba's land, on the banks of Saryu, was quite close to this place. The evening was rosy with the setting of the sun when I transmitted my respect to Devaraha Baba through my though vibrations.

In response a booming voice rang in the air - "The wave will come son-the wave. Your lord is before thee bow to him". The voice echoed and re-echoed in the atmosphere, as though many sound vibrations have fused together. It was the blessing of 'Devaraha Baba which he had showered upon me.

Sant Shiromani Devaraha Baba's one sentence spoke volumes. In simple words he had expressed the concept of entire 'yoga'. The 'Chetana Maha Purush' poured his love effortlessly in the flowing waters of 'Ganges' The wave will come-what kind of wave? Wave of the ocean, river, atmosphere, sensousness, or the life of excitement, 'Lahar' or the 'wave' can havedifferent connotations. One wave rises when the full moon shines, there is another wave which excites human beings. The love between man and woman is the result of a particular 'wave'. The wave which brings about 'self realization' in humans, and gives them 'supreme bliss' is the spiritualism.

You must be familiar with the 'Lahar' (Waves) of'Yoga' which rises in the form of 'awakened 'Kundilini'. And when it comes as a tide one can see the entire 'Bramhand'.

Waves always create a turbulence be it an oceanic wave or waves of rivers. The waves of human consciousness give warning to man that he is something more than an ordinary mortal.

The ebb and flow of the waves of the motion present a strange scene. These waves touch the shore and again recede, they are as though in search of an Ananda or bliss. The 'Jiva atma' too is in search of bliss in this life which is like a sagar or ocean. It's search continues, till it finds the 'Param - Ananda' - the ultimate objective.

The awakened kundalini brings in the feeling of renunciation in a 'Jiva'. Thereby, 'Jiva' plays with the waves of 'Anand'. This 'Lahar' (wave) of 'Ananda' can be either linked to Lord Vishnu, Shiva or Bramha like Aaakash (sky). The desire to burn like fire for the good of mankind, is also a Lahar of its own kind.

These waves of 'prakriti'or nature stand for creation. The two ' Lahars' ( waves)nameley the 'Aapan' and the 'pran' fuse and by virtue of yoga present the entire Bramhand to the ' Jiva '. The yogi can control these Lahars'and revel in the eternity of Brahanand Devaraha Babais words that a new wave of consceiousess will sweep the world, had the prophetic ring.

' Devaraha Baba' was born in a Umaria, a small village almost one hundred and sixty years ago. When he was only sixteen years old, he was swept by the wave of vairagya or renuciation. He was 'Devkali Dubey,before he became Devaraha Baba as a tender youth he immersed himself in the glory of lord Krishna, Lord Rama and Vishnu .In the field of spiritulism he occupies avery respctable place.Ganga inspired him to disseminate his Knlowledge from her banks. By virtue of his intense penance, Devaraha Baba is on the pinnacle of spiritualism. Baba explored the entire 'Bramhand' from the very banks of the holy ganges. His spiritualism embraced the entire humanity and the 'Antariksha ' (space) . He found his 'Loka parlok' in his service to humanity. The 'gods' began to bow to him and Gandharavas,Kinnars showered flowers on him..The entire knowledge of Vedas and Puranas flowed from him in an effortless manner. People sought him for solace, and his name became synonymous with help of every Kind. Great politicians like Nehru,Pant and Rajendra Prasad went to him for guidance. He has made unforgetable contributions to 'yoga '.

I fused my thoughts with Baba's thoughts and began to clearly see the activities which were happening on his shore. I saw him handing over some fruits to the industrialist Girija Shanker khaitan.He requested Mr.Khaitan to hand over the basket to me.

I was overwhelmed to recieve the prasad,because this was in the form of Baba's blessing.While I toyed with the apple,I could see Baba's glimpse in it.The image grew bigger, and withthin no time he stood before me. But the revelation was momentarry for it faded very soon. After I had eaten the apple I entered my cave and went into samadhi.. Thereafter, I proceeded to Devaraha Baba's Ashram where I met an extraordenary person who was worried about the National politics. Devaraha spoke to her consolingly. Her face had the glow of hope, and new sequence of events began to take shape. The person was none other then ' Indira Gandhi ' who had gone to ' Baba ' for his guidance and advice. I stayed on the banks of Saryu for sometime, and then returned to my cave. When I came out of my cave it was already morning and there was a general hustle and bustle in the surroundings. Hriday Narayan Singh left Sasaram with a hopeful heart. I took a bath, and as per the plan entered the samadhi before thousands of onlookers.

Personalities Of Gorakhpur

Gorakhpur is proud of having a galaxy of personalities who brought in national and international accolate and glory to the district through their best services in different walks of life. Even today, they are immortalized with institutions named after them.

BABA RAGHAVDAS

Raghvendra Rao (original name), born in pune, a staunch patriot and an eminent social worker is popularly known as the Gandhi of Poorvanchal. He aroused cultural and national feelings, spread out education, served the poorest / lepers and sacrificed his life for the socio- economic betterment of the people of Purvanchal. In recognition to his service the medical college is named after him. Also for the shelter of lepers, Kushth Sewa Ashram was set up by him, 1951 at Gorakhpur. The noble saint and philosopher left for his heavenly abode on 15th January, 1958.

RAMPRASAD BISMIL (1897-1927)

Born in Shajahanpur, Ramprasad Bismil was a great revolutionary and believed in armed struggle against the British ruler. As the main accused in the famous Kakori Conspiracy Case (1925) he was hanged to death in Gorakhpur District Jail on 19th Dec.1927. He wrote his autobiography in jail, his last words being " I wish the downfall of the British Empire". His martyrdom at prime age inspired the people of Gorakhpur particularly and the nation to advance the freedom struggle to its logical end.

BABU BANDHU SINGH

The first great freedom fighter of Gorakhpur, waged Guerilla War with the Britishers, was at last arrested through an informer and hanged at Alinagar Chowk, Gorakhpur on 12th Aug. 1857. His supreme sacrifice remained a perpetual source of inspiration for the people of Gorakhpur till the attainment of freedom.

FIRAQ GORAKHPURI

Original name Raghupati Sahay, a noted Urdu poet, recipient of Gyanpeeth Award belonged to Gorakhpur.

PREM CHAND

Original name Ganpat Rai, World famous Hindi Writer, was born in Varanasi but Gorakhpur was his work-place. As a writer he got recognition from Gorakhpur during his stay as an Asst. teacher and Hostel Superintendent (1916-1921).

HANUMAN PRASAD PODDAR

Hanuman Prasad Poddar, lovingly called as Bhaijee, a multifacent personality, an editor of famous religious magazine 'Kalyan' is remembered for his untiring efforts to propogate and disseminate Hindu religion across the world.

MAHANT DIGVIJAYNATH

One of the famous founder of the Hindu Maha Sabha, a great nationalist and follower of yogi Gorakhnath, was closely associated with the famous Gorakhnath temple and established a number of educational institutions in the city. His contribution to the establishment of Gorakhpur University is significant.

Pt. S.N.M. TRIPATHI

Pt. Surti Narayan Mani Tripathi was the First ICS of UP State. He has held many important posts including the post of District Magistrate - Gorakhpur. That was the time when Pt. S.N.M. Tripathi took a vow to build an University in Gorakhpur. He was the Founder President of the Gorakhpur University. Other personalities like Mahant Digvijaynath, Shri Hanuman Prasad Poddar, Sardar Majithia were also members of the foundation team.

Pt. Dashrath Prasad Dwivedi

An editor of 'Swadesh' is known for his patriotic writings-editing.

VIR BAHADUR SINGH

Vir Bahadur Singh, real son of the soil, ex. Chief Minister of U.P. and Central Cabinet Minister of Communication, is widely remembered as the architect of modern Gorakhpur. Gorakhpur is indebted to him for ushering a series of developmental activities, the prominent being upgradation of the city Gorakhpur to B class and Nagar Nigam, creation of Gorakhpur Development Authority, construction of residential colonies, openeing of Sports College, Mahila I.T.I. and Navodaya Vidhyalaya, ambitous Ramgarh Project, Entertainment and Amusement Parks and widening of Roads.

Sir Surjit Singh Majithia

An Industrialist, founder of Sardar Nagar Sugar Mill and others. Sports loving and known for his charitable works.

Dr. Vidya Niwas Misra

Eminent Scholar of Hindi, Sanskrit Litrature resident of Gola Tehsil of Gorakhpur District. Padmeshree Awardee.

Smt. Janaki Devi

An Illiterate activist who reformed the people of many villages and is popular for her Social Activities. Resident of a Village of Pipraich Block, District Magistrate of Gorakhpur felicitated her alongwith other officials and public personalities.

Daler Mehndi

Popular Punjabi Singer, started his carrier from Gorakhpur District.

Jafar Gorakhpuri

Popular Filmy Song Writer known for his song 'Bada Lutfa tha jab .....' , belongs to Gorakhpur.

Sports Personalities from Gorakhpur

Syed Modi

An ace badminton player of Gorakhpur, eight times national champion(1980-87), recipient of Arjuna Award, winner of Gold Medal in Common Wealth Games(1982), bronze medalist of Asian games (1982), took participation in several international tournaments. He was known as the great stroke player both on forehand and backhand. Unfortunately, his promising life was cut short by the cruel assasin's bullet on 28th June. 1988.

NARENDRA HIRWANI

Narendra Hirwani, born and brought up in Gorakhpur but played Ranji for M.P. State, is the youngest cricket test player and became crickecters of the year (1988). National record of taking maximum number of wickets (16 for 136) in test match( against west Indies at Madras) goes to his credit.

Prem Maya

Hockey Player, represented and captained Indian Women Hockey team. Arjun Awardee.

Late Shri. Janardan Singh

Bharat Bhim and famous wrestler from Gorakhpur.

Panne Lal Yadav

India Fame Wrestler, represented India, in India and abroad. Yash Bahrti Awardee.

Ram Ashray Yadav, Chandra Vijay Singh, Janardan Yadav

Wrestlers, represented India Railways Team as well as Indian Team. All are Yash Bharti Awardee.

Gorakhpur Travel Guide

Location
Gorakhpur, the city of Handlooms and Gita Press, is situated in the north-eastern part of Uttar Pradesh. It is merely 90 Km from Nepal border, hence it becomes a hault for people travelling cross borders. It is also close to Kushinagar, one of the most sacred pilgrimage for Budhists.

An Introduction
Gorakhpur is small city in the north of Uttar Pradesh. The city is known for its proximity to Kushinagar and Nepal. Situated on the banks of river Rapti and Rohini at a height of 77 m from the sea level, Gorakhpur was earlier known as Ramgram and used to be the capital of the Koliyas in the ancient days. Gorakhpur got its name after famous saint Gorakhnath, who flourished here and blessed people with his teachings. Budha is also said to have visited this place and moved to Kushinagar from Gorakhpur. Gorakhpur was also an important centre for activities of freedom fighters. Famous 'Chauri-Chaura' incident took place here, where 19 British policemen were burnt inside the police station. Currently Gorakhpur enjoys a peaceful environ, with people from different communities living in harmony. The city is a hub of the Handloom products. Gita Press, world famous publisher of Hindu religious books, is also from Gorakhpur. A naturopathy hospital, Arogya Mandir, once the second largest of its kind in Asia, is also situated in Gorakhpur.

Getting There
Air
Gorakhpur civil airport is 8 Km from city centre. It has flights on regular basis to Delhi, Varanasi, Lucknow and Kolkata.
Rail
Gorakhpur railway station connected to the major cities of India. Direct trains connect it to Mumbai, Delhi, Lucknow, Kanpur, Varanasi and other cities.
Road
Gorakhpur falls on NH 28 and 29. The roadways network connects Gorakhpur to the cities of Uttar Pradesh and to other cities of India. Some important distances are: Lucknow 276 Km, Varanasi 231 Km, Allahabad 139 Km, Agra 624 Km, Delhi 783 Km and Mumbai 1690 Km.

Place of Interest
Gorakhnath Temple
The Gorakhnath temple is dedicated to saint Gorakhnath of 12th century, who gave Gorakhpur its name. The temple is an architecture delight. It envokes a strong sense of devotion in the devotees. The vast temple complex houses many small temples. Presiding deity of the temple is Saint Gorakhnath. His seat, where he used to preach, has been converted to the shrine.

Gita Press
The Gita Press building is as beautiful as are its publications. Famous globally, the Gita press publishes religious books of Hindu religion. The press is beautifully designed in form of a temple. All 18 parts of "Shri Madbhagwat Gita" are written on marble walls. Other wall hangings and paintings reveal the events of life of Lord Rama & Krishna. All sorts of Hindu religious books and handloom-textiles are sold here on subsidised rates.

Arogya Mandir
The Arogya Mandir is a naturopathy centre. The treatment centre was established in 1940 and for many years it was the largest naturopathy centre in India. It is known for the large buildings and lush green surroundings.

Excursions
Kushinagar
51 Km from Gorakhpur is Kushinagar, where Budha attained salvation. He delivered his last sermon in this city. Kushinagar is as holy as Bodhgaya and Nalanda, as Budha spent his last days in the town. Many temples, monuments, buildings have been built by the governments of China, Japan, Thailand and Sri Lanka.

Kapilavastu
97 Km north of Gorakhpur, Kapilvastu is now being developed as an International Buddhist Pilgrimage Centre. Here, Lord Buddha spent 29 years of his early life. There is big stupa, from where the relics of Buddha were discovered during excavations. Ruins of monastries & palaces can be seen at Ganvaria. There are some other religious places of worship, the Shiv Temple, Narahi, Kubernath and Palta Devi being few of them.

Accommodation
Gorakhpur is a gateway to Budhist places of North Uttar Pradesh. It has got some good stay options. One can get luxury as well as budget accommodations in the city. Most of the good hotels are near the railway station or near the main market called Gol Ghar.

Consolidate Debt With a Home Equity Loan

If much of your wealth is tied up in your house, a home equity loan can enable you to use some of that capital to take care of your immediate needs, without having to sell your home. Those needs may include home improvements or medical bills. An increasingly popular strategy is to use a home equity loan to consolidate a number of high-interest-rate debts so they can be paid off at a lower rate.

JODHA

nagara baja

Jodha Akbar

Akabar Nama

Mughal founder Babur, did not allow freedom of worship for Hindus and other religious groups under their direct domain, Akbar engaged in a policy of actively encouraging members of the varying religious groups to enter his government. In the most critical instance, he persuaded the Kacchwaha Rajput Raja of Amber(modern day Jaipur) into a matrimonial alliance, Amber and Delhi being immediate neighbours, this merger proved to be a pivotal turning point in the history of the Mughal empire. The King of Amber's daughter, Maan Kunwar, became Akbar's empress. She was converted to Islam and rechristened Mariam-uz-Zamani and was the mother of Prince Salim, who later became the Mughal emperor Jahangir.

Mariam-uz-Zamani

Mariam-uz-Zamani née Hira Kunwari (born October 1, 1542), was a Rajput princess and was the eldest daughter of Raja BharMal, Raja of Amber, India. She was the wife of the Mughal emperor Akbar, and the mother of emperor Jahangir.

Her maiden name was Hira Kunwari (or Heera Kunwari) alias Harkha Bai^[1], which was changed to Maan Kunwari after marriage as was the custom in Rajasthan. For the purpose of marrying Akbar she was converted to Islam and was rechristened Mariam-uz-Zamani after marriage. The Mosque of Mariyam Zamani Begum in Lahore, Pakistan was built in her honour. She has been also referred to as "Jodha Bai" or "Jodhabai" in modern times, although she was never actually known as Jodha Bai during her lifetime.

Hira Kunwar, Akbar's first Rajput wife was the eldest daughter of Raja Bhar Mal of Amer.^[2] She was also the sister of Bhagwandas, and the aunt of Man Singh I of Amer, who later on became one of the nine jewels (Navaratnas) in the court of Akbar.^[3]

Hira Kunwari (her maiden name) married Akbar on January 20, 1562 at Sambhar near Jaipur.^[4] She was Akbar's third wife and one of his three chief queens. She was 22 days elder than Akbar. Akbar's first queen was the childless Ruqaiyya Begum, and his second wife was Salima Sultan, the widow of his most trusted general, Bairam Khan. After her marriage, Hira Kunwari was given the title Mariam-ul-Zamani ("Mary of the Age").^[5]

She is said to have been politically involved in the court until Nur Jahan became empress. According to Thomas Roe, she was involved in active sea trade and owned a ship named Ramiti which carried pilgrims to Mecca. Her quarters of the palace was decorated with pictures of Lord Krishna. She also kept cheese or paneer to offer to the lords in her room.

In 1586, she arranged a marriage of her son, Prince Salim (later Jahangir), to Man Singh's sister Princess Manmati, who was the mother of Prince Khusro.

Hira Kunwari died in 1611. As per her last wishes, a vav or step well was constructed by Jahangir. Her tomb, built in 1611, is on the Delhi-Agra National Highway, near Fatehpur Sikri. The Mosque of Mariyam Zamani Begum in Lahore, Pakistan was built in her honour.

The misnomer Jodha Bai

There is popular perception that Rajput wife of Akbar, mother of Jahangir, was known as "Jodha Bai".^[2] However, Akbar's Rajput wife was never known as "Jodha Bai" during her lifetime.

The name of Akbar's wife was kept out of the Mughal records deliberately because the islamic clergy and the mughal populace could not come to terms with the future mughal emperor being the son of a Hindu woman. In Tujuk-i-Jahangiri she is clearly referred as Mariam Zamani.^[6] During the Mughal period, Akbar's Rajput wife was never known as "Jodha Bai". Neither the Akbarnama (a biography of Akbar commissioned by Akbar himself), nor any historical text from the period refer to her as Jodha Bai.^[6] Tuzk-e-Jahangiri, the autobiography of Jahangir, doesn't mention Jodha Bai either.^[2]

According to Professor Shirin Moosvi, a historian of Aligarh Muslim University, the name "Jodha Bai" was first used to refer to Akbar's wife in the 18th and 19th centuries in historical writings.^[6] According to the historian Imtiaz Ahmad, the director of the Khuda Baksh Oriental Public Library in Patna, the name "Jodha" was used for Akbar's wife for the first time by Lieutenant-Colonel James Tod, in his book Annals and Antiquities of Rajasthan. According to Ahmad, Tod was not a professinal historian and depended on folk literature of Rajputs.^[5] According to the historian Lifaq Ali Khan, the name Jodha Bai seems to have become popular after the film Mughal-e-Azam.^[6]

According to N R Farooqi, Jodha Bai was not the name of Akbar's Rajput queen; it was the name of Jahangir's Rajput wife, whose real name was Jagat Gosain. Jagat Gosain was referred to as "Jodha Bai" or "Jodhi Bibi", since she belonged to the royal family of Jodhpur.^[2] Jodhi Bibi was the daughter of Udai Singh of Jodhpur, and a wife of Jahangir. She was the mother of Prince Khurram (later Shah Jahan).

If you want more details see link below:

http://en.wikipedia.org/wiki/Mariam-uz-Zamani

http://en.wikipedia.org/wiki/Akbar#_note-AknamaVolII