These days there is a big discussion of temple mosques. The discussion is also because there is no name of a mosque in Sanskrit anywhere in the world. Then why was the Varanasi mosque named Gyanvapi? Therefore, the discussion is bound to be that how can the Sanskrit name ‘Gyanvapi’ be considered a mosque? According to historians, it is a temple and its historical fact is also in the books recorded by Muslim invaders to show their bigotry and bravery.
Let’s go into a little flashback. It is said that from 1194, the Gyanvapi temple was finally converted into a mosque in 1669, during which every attempt, every invasion, and every alleged success of the Muslim invaders is recorded in the history books. In ‘Masire Alamgiri’ also Aurangzeb’s contemporary historian Sakid Mushtaq Khan blindly writes – ‘Aurangzeb hoisted the victory flag of Islam by demolishing Vishwanath temple and building a mosque.’
It is well known that Kashi, a famous Hindu pilgrimage site, has always been a target of Muslim invaders. The temple was demolished by Mohammad Ghori in 1194 but was later restored by the people of Kashi themselves. Then in 1447, Sultan Mahmud Shah of Jaunpur demolished the temple. About 150 years later, in 1585, it was rebuilt by Raja Todarmal during the reign of Akbar.
This is the history of ‘Gyanvapi’!
According to historians, in 1632, Shah Jahan sent an army to destroy the temple, but due to Hindu opposition, Shah Jahan failed. His army destroyed 63 other temples in Kashi. Aurangzeb sent his Subedar Abul Hasan to destroy the temple of Kashi on 8-9 April 1669. On September 1669, Abul Hasan wrote to Aurangzeb – “A temple has been demolished and a mosque has been built on it. Not only this but “Kashi was also named Aurangabad.
Aurangzeb also changed the name of Kashi to Aurangabad. And it is clear that the so-called Gyanvapi Mosque is a creation of his time. The dome was hastily demolished to make way for the mosque. Nandi stayed there. The Argha and Shivling of Shiva were also not broken by the invaders. In 1752, Maratha chiefs Datta Ji Scindia and Malhar Rao Holkar tried to liberate the temple, but no agreement was reached. When Maharaja Ranjit Singh tried in 1835, his fight was called a riot.
If there is a mosque, why are there pictures of deities on the walls?
Apart from this, two other things are established, such as First, Nandi Maharaj’s face is towards a Shivling. Second, there are signs of deities on temple walls, and painting is not allowed in mosques. Now Nandi Maharaj’s face is on the same side where the so-called Gyanvapi Mosque stands. In this so-called mosque, there are pictures of all the deities including Shringar Gauri, and Hanumanji.
Historians say that there are still many Shivlings in his basement, which he could not break. A lot of residues were wiped off by the paint, but they can come out. It is clearly written in the Quran that Namaz should not be offered at the disputed place or where there is idol worship. However, Muslims are insulting their religion by offering namaz to grab the holy place of Hindus.
Some ancient facts:
To the west of the Vishwanath temple is the Shringar Mandap… it is to the west of the structure.
Devasya ran towards South and then Vapi Shubodka. (Kashi Vol. 97, 120)
That is, Vishweshwar is seated in the north direction of Vapi.
Current Fact: According to geography, this is the place where the mosque is located.
Gyan Mandap in the East of Kashi Vishwanath Temple, Shringar Mandap in the West, Aishwarya Mandap in the North, and Mukti Mandap in the South. (Shiva Mystery)
Present Truth: Near the Shringar Mandap there was a Shringar Gauri, which is still visible at the western entrance of the building.
According to an excerpt from the Sanskrit shlokas, this temple was full of gems and was in Lingkara. The origin and spire of this temple were very high and could not be seen immediately. It had divine gems, which shone in the night. Linga-shaped peaks of thousands of gems were visible. There is currently a clear mismatch between the original design and the details of this figure. It is written in Dharmashastra that the contemporaries of Aurangzeb have also written in this book that after the death of Aurangzeb, Mustaik Khan’s ‘Masire Alamgiri’ was published in 1707.
