Choranginath's mandirChoranginath is Great baba of jogi nath caste devotee come on mandir for pujja in Bhadva month desi mont's past date 14s
all nath biradri call to baba as CHORANGI NATH, BABA BISAH , PURAN MAL , PURAN BHAGAT,
Choranginath's mandir is situated in naer manesar in vill kasan dist. gurgaon on the great hills
(manesar bus stop is on the N.H 8 jaipur to delhi higaway )
main gate of mandir
Mandir's for yogis dovatee places
NATH YOGIS visit the usual places of pilgrimage such as Prayag (Tribeni),
Benares (Kasi), Ajudhya (Ayodhya), the source of the Godavari (Trimbak),
Dwaraka, Hardwar, Badrinath, Kedarnath, Brindaban, Pushkar, Ramesvar in
the south, Darjeeling' in the north-east, Nepal and Assam, Amarnath in
Kashmir, and Hing Laj in the west. They visit certain shrines of Sakti and
temples of Siva and Bhairom. Their own particular shrines and monasteries
are widely scattered over India.
Yogi-Nath Math Asthal Bohar
Math Asthal Bohar is the oldest and most popular place of Nath Sect belonging to Kanphada Yogis. This is main tapasthali (Place of worship) of Nath Yogis and is situated 7 Km. away from Rohtak city and 1 Km away from M.D. University, Campus on Delhi-Rohtak National highway. Shri Baba Mast Nath ji rejuvenated the Math Asthal Bohar in 18th Century. The Math has been the centre and live-wire of ancient civilization and has been doing yeoman services for the benefit of mankind. Following philanthropic traditions, the math’s seventh successor Late Mahant Shri Shreyonath Ji established hospitals and mahavidyalya to build healthy and educated community.
At the first instance this Asthal Bohar math was founded by great Sidh Shri Chaurangi Nath Ji and in those days this math flourished to large extent and gained expansion. With the passage of time during the period from 13th century to 19th century. Wealth and grace of this old math decayed and its material prosperity almost got destroyed of which definite causes are not known. It was tapasya and yogic sidhi of Baba MastNath Ji that rejuvenated it and brought prosperity to math.
During samvat 1864 enlightened Shri Baba MastNath Ji with the holy spirit and his disciple Shri Totanath Ji succeeded him at the gaddi of mahant and He started educational services in 1935 with the establishment of Sanskrit college. Continuing his teacher-pupil relation mahant shreyonath ji yogi succeeded his guru Shri PurnaNath Ji on 28 feb 1939. He constructed two societies to look after the management of two departments of benevolence and generosity while strictly following the tradition of philanthropy. The funds generated are utilized for taking care of math temple, gaushala, and for taking care of the community's tradition and administration. This all is carried out with contribution as the member yogis of the community under auspicious supervision of mahant ji. Mahant shri 108 shri shreyonath ji observed that eye diseases are common in the local population and following philanthropic traditions shri baba mast nath charitable eye hospital was established on 1st may 1948.
Reverend mahant ji who was perfectly acquined in ayurveda, established mast nath ayurveda mahavidyalya by taking into account great contribution by the sidh sampradaya in ayurveda and decay of the science in recent years. A general hospital was also established for the service of ailing public. In this hospital the arrangement of education in ayurveda has also been made. A laboratory has also been opened in the college campus for manufacturing and testing of the medicines for the knowledge of students. Present Mahent Shri Chand Nath Yogi Ji has also established shri baba mast nath public school at civil road, rohtak in the year 1987 and in 1988 Shri Baba MastNath Residential school in the math premises. During 1995 Shri Baba MastNath Institute of Management Studies and Research, in the year 1996 Shri Baba MastNath Pharamaceutical College, in the year 1997 Shri Baba MastNath Engineering College, in the year 2000 Shri Baba MastNath Nursing Institute and in the year 2000 Shri Baba MastNath Sanskrit Sansthan were established keeping in view the scarcity of professional/technical education providers in the region.
Changchiling
In a Ashram at CHANGCHILING, in sikkim, there is a black, complex image
one of the three forms of which, the more gaudily robed, represents
Gorakhnath.
At GORKHA in Western Nepal
At GORKHA in Western Nepal, is found the cave temple of Gorakhndth. It is
'the sacred hearth of the Gurkha race.' Landon describes it as a little, crude
sanctuary hidden in a cavern to which access is almost impossible except on
hands and knees—the shrine of Gorakhnath. Here beneath an overhanging
stream, housed in the natural recesses of the rock and with little adornment
beyond the ceremonial tridents, flags, halberds, trumpets, and other insignia of
all such places of worship, is the image of the god.’ The cave and the town
get their names from Gorakhnath who is said to have resided there. Hence
the national name of Gurkhas.
About Kathmandu centre a number of interesting places and shrines
associated with the names Matsyendranath and Gorakhnath. The word
Kathmandu stands for 'Kath Mandir,' or 'Temple of Wood,' a shrine built about
1600 A.D., by Laksmi in honour of Gorakhnath.
Bagmati
At BAGMATI about three miles from Patan (Kathmandu), Othere is a temple of
Matsyendranath which is recognized by Nath Yogis. Their also here temple of
Siva Pasupa tinath which appertains to the Nath Yogis. The Nepalese Saivite
temples of Sambhunath, Pasupatinath and others belong to the same sphere
of interest as that of Matsyendranath. At Kistipur there is a temple of Bhairab
and at Kathmandu one for Kal Bhairab.
Sawari Kot
At the temple and Ashram at SAWARI KOT, ‘Cangra Tang Pahar,' is an image,
or stone, which is supposed to contain the spirit of Gorakhnath. The Nath
Yogis of this place have an intimate relation to those of Devi Patan, the
Ashram at the latter place being under the authority of the former.
In the Kumaun and Garhwal Hills Nath Yogis are found at various shrines of
Bhairom. Such places of worship are often connected with the residences of
particular Yogis.
In the Kumaun and Garhwal Hills Nath Yogis are found at various shrines of
Bhairom. Such places of worship are often connected with the residences of
particular Yogis.
Hardwar
HARDWAR has a number of places belonging to the Nath Yogis. A cave, or
subterranean passage, is associated with the Kdnphatast.. The members of
the Twelve-Panth organization have an establishment with good buildings in
Hardwar.
Important monasteries and shrines of the Nath Yogis are situated in
Gorakhpur, Tulsipur and Beneres.Those at the two former places are in a
flourishing condition; but the Nath Yogis of Benares seem to be losing ground.
Varanasi
Three places in Benares are connected with the name of the Nath Yogis; the
famous Lath of Bhairom, the temple of Kal Bhairom and Gorakhnath ka
Tilla.The old Gorakhnath ka Tilla is situated near the municipal gardens in the
city. This place was built by Raja Man of jodhpur. But, along with the Lath of
Bhairom, the endowments were nearly all lost through gambling and profligacy,
and there now belong to it but a few inferior Yogis, some married.The whole
establishment,'which is on a hill, or elevation, fully one story high, is reached
by a flight of steps and is surrounded by rooms on all four sides. Below the
level of the platform on two sides are houses or rooms. The principal temple
faces east. The platform is made of stone slabs.
Built against the temple on the north side is a small shrine containing the
yoni-linga. It is about four feet high, including the spire. On the south side is a
somewhat larger shrine, about ten feet high, dedicated to Siva. Behind the
temple are quarters in which a single grhasta Yogi lives. South of the temple
is the well, and beyond that, the kitchen. In the row of rooms to the north of
the temple is the dhuni, under a veranda. On the platform of the temple, at the
south-east, close to the temple is a sthan of Bhairom with trisules, and a small
image in relief on a stone slab, painted red.
On the front, or eastern border of the platform are four small shrines of red
sandstone. The one at the south-east corner is a samadh containing the
yoni-lihga. A bell is hung in the roof. The next shrine contains the caran of
Gorakhnath. There is a bell in the roof. In the third is a bull and a yonilinga.
There is a bell in the roof. Fourth, in the north-east corner, is a samadh
containing a yoni-linga and a black linga on a stone slab with a snake over it.
The roofs of the corner shrines are dome-shaped, of the other two,
pyramid-shaped.
North-east of the principal temple, but down a flight of steps, is a temple of
Mahadeo. It has a flat roof. There is a samadh in the street outside the
boundaries of the Ashram. The whole elevated area is faced with stone slabs
and is substantial. The number of Yogis in the establishments in Benares is
decreasing. Formerly they were powerful and respected. In 1884, they
numbered 159, of whom 63 were women.' They had two akharas, one at
Gorakhnath ka Tilla (in Benares), and one at Kal Bhairom. They owned the
Ka1 Bhairom temple also. Their present low estate is due to disintegrating
conditions which were allowed to creep in amongst them.
Gorakhpur
A very important center for Nath Yogis is Gorakhpur a city named after the
shrine of Gorakhnath it was this place, as they say, in the Treta age,that
Gorakhnath came from the Panjab.
The shrine is old.The first temple is said to have been built there in the Treta
age and it was dedicated to $iva. Tradition has it that Gorakhnath found there
an old shrine of Goraksa, a deity of great renown in Nepal,and made it
famous. Popular reports puts the founding of the city by Gorakhnath in A.D.
1400.
The original shrine was converted into a mosque by Alaud-Din (1296-1316).
Then a shrine was built in a nearby place by Nath Yogis. Aurangzeb
(1659-1707) converted this also into a mosque. Afterwards, on the present
site, a third shrine was built.
Devi Patan temple
The Devi Patan temple, and the Ashram adjoining it, both under of the
Kanphata Yogis, are situated on a small hill close to the town of TULSIPUR, in
the Balrampur State. It is not far from the foothills of the Himalayas and the
borders of Nepal.
The site of the temple of Devi Patan is one of the fifty-one' pithas, or places
celebrated as spots on which the dismembered limbs of Durga (Sati) were
scattered. When Visnu cut her to pieces, and her dismembered body was
strewn over the world, as Siva, distracted, carried her body about, her right
hand fell at this place and sank into the ground. The word, Patan, refers to this
event, for the word is derived from the Sanskrit pat, from the root pat,
meaning to fall, to sink.
Amarnath
TURNING now to the north-west the temple of AMARNATH, in Kashmir, is to
be noted. Yogis visit the shrine of their master which is situated in a cave.
Siva is here represented by a linga which is a block of ice.
Gorkhatri
GORARESETRA, or Gorkhatri, in Peshawar was once a haunt of Kanphata
Yogis and is mentioned by Baber and Abul Fazal. Traditionallyi is the place
where Gorakhndth lived in the Satya Yuga..
Sialkot
SIALKOT is famous as the home of Puran Bhagat, the wellknown disciple of
Gorakhath. The well where Puran was found by that Yogi is situated two miles
north of the Cantonment. A legend connected with the place relates how a
Khatrani woman, while bathing in the Aik river,was wooed by Basak Nag (the
King of Serpents), and bore a son, Sa1avahan, who rose to be a man of great
power and wealth, and who, through the assistance of the serpent (Nag)
became a king. To Salavahan were born two sons who became Yogis, the
older of whom was Puran Bhagat, on whose account the well is still famous.
The well is noted for its very cold water and its healing qualities. Hindu women
go there to bathe, in order to be cured of barrenness ; especially on Sunday
and on the new moon, do they come from all parts of the Panjab for this
purpose.
Lahore
The Ai-panth Ashram at the Taksala Gate in LAHORE is a rambling place. It
contains a few samadhs and a -temple to Siva. In front of this temple is a
large, rounded slab of stone painted black, which contains an image of Kal
Bhairom painted black, with a large trident.
Amritsar
At AMRITSAR at the temple of Bhairom, at Durgiana, there is an image of
Bhairom and a large cubical platform, about five feet high, painted red, with a
cloth over it, in which is a niche and a lamp. Beside this there is a temple of
Siva. It is a place of meeting for the group known as the twelve Panths. It was
here that the author had his audience with the pir of Tilla.
Ladwa
Near LADWA, in the Ambala district, there are places w ere two shrines are
found close by each other, the one on the right and the other on the left of that
of Guga, the one on the left being dedicated to Gorakhnath. The explanation
of this is that Guga was the disciple of Gorakhnath.
Gorakh Tilla (GOOGA MEDI )
Another famous establishment of nath yogis is Gorakh Tilla it is situated about
twenty-five miles north-west of Jhelum, on the highest point of an isolated line
of hills in the Salt Range, at an elevation of 3,242 feet. The hill is rugged and
difficult to ascend. There is a steep, almost perpendicular, cliff on one side of
it. This is accounted for by the following legend. Laksmannath, the Jogi of
Tilla, was once visited by Siddhvacarnath (Bhartrhari), and was unable at the
moment to provide food for his guest. So Bhartrhari carried off part of the hill
to Kirana Bar, threw it down, and founded a new Ashram. This explains the
steep ascent at Tilla. The view from the Ashram is a very fine one. In ordinary
weather the snows of the Himalayas make a splendid sight. Nearby and below
are the remains of decaying hills; and the course of the Jhelum is plainly seen.
Tilla is one of the oldest religious sites in northern India, and its use for
religious purposes antedates by millenniums the coming of Gorakhnath.
Tradition affirms that Gorakhnath settled there in the Treta Yuga, after
Ramcandra, and adopted Balnath as his disciple. The place was once known
as Tilla BaInath, a name derived from a temple on the sum- mit dedicated to
the sun as Balnath. It was here that Balnath underwent his penance, and it
was from him that Bhartrhari learned the practice of austerities. The samadh
of Bhartrhari is at Tilla and the cave there is named after him.
It is undoubtedly true that Gorakh Tilla, or Jogi Tilla, was one of the first
centres of the Nath Yogis Yogis. Panjab legends make repeated reference to
the Place as one of the stations to which Gorakhnath often retired.
HING LAJ, holy place of the Hindus towards the west,is visited by Nath Yogis.
They consider that a pilgrimage to this place is necessary for all who wish to
perfect themselves and to become adepts in Yoga.
HING LAJ is situated on the Makran coast, about eighty miles from the mouth
of the Indus, and some twelve miles from the sea. The shrine stands below a
peak of the same -name on the banks of the Hingol River, in the Las Bela
State.
Hing Laj is one of the fifty-one pithas,4 or places celebrated as spots where
the dissevered limbs of Sati were scattered. Here the crown of her head fell.
The shrine is dedicated to the terrific Agni Devi, of Hing Laj known also as the
Hing Laj Devi, Hinguda Devi, and the Red Goddess.
Kathiawar
There are several places in Kathiawar which are associated ith the name of
Gorakhnath.Upon the sacred height at GIRMAR there are many temples in ruins. The hill consists of five principal peaks, the highest of which, with an altitude of 3,666
feet, is associated with the name of Gorakhnath. Above the shrine of Amba
Mata there is another, three feet square, dedicated to the great disciple of
Matsyendrandth. It is said that Parvati, in search of Siva, dwelt at Girnar, and
that she continued to sing the praises of her Lord, until, at this spot, he finally
showed himself to her. In the Sind legends Girnar is represented as a noted
place of resort and a favourite haunt of Gorakhnath.
Nine miles east of Patan and six miles west of Prachikund, IS GORAKHMADI
also named after the great saint. The Place is situated on the Saraswati River
and is one of the most important in the west. Here, in a cave, deep
underground, are three images of Gorakhndth and one of Matsvendrandth.
Gorakhnath (the guru of Rukmi bai, consort of Krishna) is the deity of the
Ashram at this place.
Ujjain
Professor A. V. Williams Jackson describes a visit to the cave of Bhartrhari at
old UJJAIN. In the inner cave or hall is to be found a figure, or picture, of
Gorakhnath with Gopicand on his left. Nearby in the underground vault, is the
caran of Matesyendranath.
Bombay
At Pae Dhuni Bombay, a very old religious centre in the city of BOMBAY,
there is a cramped establishment of the Kanphata Yogis. It is used by all
twelve of the panths and is one of the four monasteries under the Matha at
Nasik.
Eklingaji
The famous" temple of EKLINGAJI, in Rajputana, bears important relations
both to Bappa and to the Kanphata Yogis. it is situated twelve or fourteen
miles north of Udaipur, in a narrow defile of the mountains.
Kolkata
Two interesting shrines of the Kanphatas in Bengal are at MAHANAD- in the
Hoogly District and at the cantonment of Dum-D-um near Calcutta . The latter
place is called Gorakh Bansuri,or Gorakhbansi.- The establishment at this
place, though small is of considerable interest.
Puri
In the city of PURI (Jagannath Puri) is a gaddi, or seat, of the Satnath sect of
the Kanphatas.
