CHAPTER - II

THE NATHA CULT

Introduction :

The Natha cult is essentially a yogic cult, but it

is characterised as Nath cult mainly due to the fact that it

generally bears the title 'Nath'. The followers worship

God as 'Natha' or the 'Supreme Master', who, according to

their faith, transcends not only the finite but the infinite
2
as well. The cult combines esoteric traditions drawn from
Buddhism, Saivism and Hatha Yoga.^ The worshippers of Natha

were adept in Yogic cult, which was supposed to give them

supernatural powers. Among the Natha exponents, Sri Guru

Matsyendranath and his most able disciple Sri Gorakhnath or

Goraksanath have been well known through out India for their

marvellous performance of miracles. This sect spread almost

throughout the length and breadth of India sometime during the

tenth to twelfth century A.D. The Yogis or followers of the

sect are found abundantly in the Northern Deccan, Central

Provinces, Gujrat, Uttar Pradesh, Bihar, Bengal, Orissa and

also in some Himalayan regions particularly in Nepal.

In Orissa, the Natha Yogis live on begging from door

to door with gourd vessels. Conventionally, they sing songs

songs relating to the religious preachers, namely Govinda

Chandra, Data Karma and others by playing on a string instrument

-4 - •
called Kendara. Their usual surname is Natha. They are mostly
 31

I , ^

the worshippers of Siva. The use of rudraksa rosaries and

the tripunda (triple mark) of ash on the forehead by the

Yogis may be cited in support of this view.5 According to.

Nilakantha Das, they are physicians by profession and known

as Yogi Vaidyas (physicians of the Yoga practice) . Thus the

Nathas, Natha Yogis, Natha Vaidyas or Yogi Vaidyas are a

very important class of people in Orissa.6

Legends :

Legends relating to the different Natha gurus and

their Sisvas are often contradictory, except in the case of

Sri Matsyendranath and Sri Gorakhanath. Qorakhnath learnt

Yoga from his guru Sree Matsyendranath, who in turn learnt it

- - ' 7
from Adinath or Sxvas. It is accepted by different traditions.

The followers of Gorakhnath are known as Gorakhnathis and

Kanphatas as they wear huge ear-rings by slitting the cartilages

about three quarter of an inch of both ears in imitation of

/ 8 -
Lord Siva. The Kanphatas Yogis are found in different regions

of India and their places of pilgrimage are scattered all over

the country.

Among the disciples of Gorakhnath, King Jalandharnath

of Northern India and queen Maynamati of Comilla (East Bengal)

have become famous in the ballads sung in honour of King

Gopichandra, queen Maynamati1s only son. King qopichandra was

I
 32
9
the ruler of Bengal in the eleventh century. His renunciation

created a sensation all over India and even at present it

continued to be echohed in poems and dramas sung by the rural

folk. Maynamati was a disciple of Guru Gorakhnath. Gopichandra's

span of life was short. So Gorakhnath ordered Maynamati to

compel her only son to become a Yogi and accept as his guru

Had.ipa, a man of low caste and a scavenger. Hadipa was no other

- in -
than Jalandharnath, the disciple of Gorakhnath. As a Yogi

Gopichandra suffered untold misery. The heart-rending tale of

his renunciation became a popular theme, and balled singers

still earn their living by singing 'Gopichandrer Gan1 (songs of

Gopichandra) in certain parts of Bengal.

Hadipa, the performer of miracles, could order

cocoanuts to come down to him. When devoured the Kamel and

drunk the water, he could order the outer skings to return to

the trees. The dead revived if he wished them life. Mother Earth

brought a chair for him to rest and the son of Yama, the god of

death, held an umbrella over him, if he went in the sun. The sun

and the moon were his ear-rings in other words, he was the

perfect Yogi who had the control over Prana and Apana or the
*

vital airs. If Hadipa was such a great Yogi, what made him

clean the streets of Gopichandra's capital ? Legends say that

_ i
he had coveted Mahadevi (the wife of Siva) who in the disguise

of a beautiful woman was testing the character of the Yogis. It

was by her curse that the Yogi worked as a Hadi or Menial in the
state of the beautiful Queen Maynamati and her son Gopichandra.11
 33

In some of the legends we find that Gorakhnath was

flying through mid-air by his yogic powers in search of a

perfectly innocent child, to whim he could bequeath his gift

of Mahajnana or Supreme knowledge. He found Mayriaraati and

initiated her. Gorakhnath had obtained this knowledge from

his guru Matsyendranath, who in turn had obtained it from Lord

Siva. While Siva was expounding the theory to his consort

Gauri on the sea-shore, Gauri had falledn asleep and Matsyendra-

- i
nath in the form of a fish in the sea overheard Siva. Then he
was initiated by S^iva and named 'Matsyendranath' i.e. the King
/

of fishes. But at the same time he was cursed by Siva's consort

that he would for, for some time, forget the knowledge he

obtained. It is narrated in the Bengali story of Goraksa Vi jay a

or Minachetan, that how the great guru Matsyendranath had

temporarily forgotten his knowledge and had become imnersed in

love of the queens of Kadali in Assam, who are proficient in

magic. There are only women in this state, sixteen hundred of

them are able to bewitch men who happened to come their way.

This belief is still prevalent in certain parts of Assam.,

Gorakhnath, on hearing the sad news of his guru's downfall, went

in disguise of a woman, delivered him and transferred the sixteen

hundred women of Kadali into bats. At present also they can be

found in cave. This farfetched story was in all probability to

depict the greater powers of Gorakhnath over his guru. Gorakhnath

a— attained superhuman powers by reason of his perfection in Yogic

practice. But at the same time he shows his reverence to his guru
 34

by uttering 'Jay Matsyendra*. This legend is narrated in

Goraksa-Vijaya which means the conquest of Gorakha or

p

12
Minachetan or the awakening of Mina.

In the Kaula-inana-nlrnaya, it is mentioned that

I
Lord Siva had himself appeared on the earth in disguise of a

fisherman as Matsyendra# to preach the doctrine of Kaula Sect.

The Natha Yogis at one time were known as Kaulas# a special

13
branch of Tantriks# who were worshippers of the Goddess.

Matsyendra initiated Gorakhnath# though there is no mention

of Gorakhnath in Kaula- In an a-nirnava.

*

«• *
Gorakhnath initiated Jalandharnath. In Gopichandra's

renunciation we find Jalandharnath telling Gopichandra that he

was the king of Jalandhar and had given up his throne and

seven hundred queens to become a Yogi. Jalandhar later on

I
- 14
became Gopichandra's guru.

Bhartrhari# the King of Ujjain in Western India became

15
the disciple of Gorakhnath. In some legends he is described

as the brother of queen Maynamati and the uncle of Gopichandra.

Cauranginath was another disciple of Matsyendranath.

He belonged to the Pala dynasty of Bengal. According to legends#

Cauranginath's step-mpther cut off his hands and feet and the

body was thrown into a forest# where he was discovered by Mat­

syendranath. Cauranginath was initiated by Matsyendra and restored

to his former self after twelve years of self-discipline by Yoga.

r 1
 35

This story' is narrated in the form of a drama Purnachandra

written in Bengali. Cauranginath is believed to be the son

of Devapala.16

As per the Marathi tradition, there was an old

connection between Gorakhnath and Jnanesvar*s grandfather

Govindpanth. Jnanesvar was the famous commentator of the Gita

known as Jnanesvari and he was initiated into the Nath cult by

his elder brother Nirvitrinath. The Natha Cult was well known
17
through out Maharastra in the twelfth century A.D.

Thus, the above lgends and traditions help us to

give the Natha gurus some definite place in history. The

stories of Matsyendranath, Gorakhnath and Gopichandra had been

current in Bengal and many other parts of India, before the

time of the conquest of Bengal by the Muslims, in the1 thirteenth

century. Later on it became popular among the Muslims of East

Bengal. In Nepal, it is believed that Avalokitesvara came to

Nepal in the guise of a Saivite priest and is identified with

Matsyendranath and numerous romantic tales are woven round him.

Even now people hold a pilgrimage in his honour at a place

18
called Bugam in Nepal.

Origin s-

The origin and development of the Natha Cult in India,

is shrouded in the mist of legends and myths. The Natha Yogis,

who were Saivites, originated in Northern India as an expression

 36

19
of revival of Hinduism during the Second Millennium A.D.
;
After the decline of Buddhism, Saktism and Vaisnavism, in which

the personal element was predominant, the Natha Cult flourished

side by side with Islam. Various theories are current among

scholars as to the nature and origin of this cult. Sane take

it to be essentially a crypto-Buddhist or an esoteric Buddhist

/
cult which later on transformed itself into a Saivite Cult.

Others are of opinion that Natha Cult is a Saivite Cult, which

in course of its evolution, was assimilated into esoteric

20 *
Buddhism. And thus^the synthesis of Buddhism and Saivisra is

reflected in the growth of Natha Cult.

The Nathananthis owe their origin as a sect to

Matsyendranath or Minanath, who ^according to P.C.Bagchi, are

21
one and the same person. The early preceptors were from the
I

so called lower Hindu castes flourishing in east Bengal. The

Natha Cult started as a reactionary movement against the erotic

22 —
practices of Tantric Buddhism. Guru Gorakhnath, another

pioneer^flourished sometime in the 12th century A..D. before

the Turko-Afghan invasion of India. S.C.Das is of opinion that

"Gauraksa - a cowherd who being initiated into the Tantric

Buddhism, became the well-known sage Gauraksa, whose religious

p

—• 23
school survives in the Yogi Sect under the Natha Cult. But

Gorakha is looked upon as a heretic by the Buddhists probably

t —

because he gave a Saivite turn to the Natha Cult deviating from

24
Tantric Buddhism. His religious conflict with the Buddhist is
 37

referred to in the Pag Sam Jon Zang, where from we know that

he converted a large section of them into his cult that grew

/ 25
with a general air of Saivism.

S.B.Dasgupta thinks that the Natha Cult originated

independently of Tantric Buddhism and that its history may be

traced back to a period prior to Patanjali. He, therefore,

states that any hypothesis about the possibility of the Natha

Cult being originally an esoteric Buddhist Cult and seceding

from Buddhism in course of time to assume Saivite air is based

26
.purely on the misconception of the fundamental nature of the cult.
27
N.K.Sahu, on the view of S.B.Dasgupta ^states that the direct

evolution of Psycho-physical Yoga system from the pre-Patanjali

period to the time of Matsyendra and Gorakha cannot be traced

with the present state of our knowledge^and the development of

the Natha Yoga from the esoteric system of Tantric Buddhism does

not seem to be based on any unreasonable hypothesis. !

Nathapanthis are Saivite-tantrists of a special order

/ 28
with Sakti playing an important role in their cosmogony. Some

scholars believe that the rituals of the Nathapanthis Kapalik

Saivite sect show distinct traces of their being influenced by

the practices of the Buddhist Sahajiya Cult prevalent at the

29
time of the rise of the former cult. Natha Cult^ according to

other scholars^ also came under the cross-cultural effects of

Sufism at a later date.30 In the Mahanad-Dwar-basini region

of Hoogly there has also been some fusion of Dharma and Siva

Worship through the cult of Panchananda - a divinity of Nathas. 31

 38

/But from the literary records and legends and

traditions still prevalent among the Yogis of the Natha order

it appears that the Natha cult has grown with a general air of
i l

Saivism. Siva is regarded as the original instructor of the

cult. The places of pilgrimage of the Yogis of this order are

generally of Saivite importance and often curtain an image of

i 32
Siva or the phallic symbol of the lord.

^atsyendranath is taken to be the first of the human

exponents of the Natha cult. He had been deified in Nepal as

33
Avalokite svar a Even to the present day# the Buddhists of

that land have held annual procession in honour of the deified

Matsyendranath. In fact, strong Vaisnava association in

Western India, Buddhistic affiliation in Nepal and Eastern

India, and even Jaina and Islamic touches in isolated place

make up for the complicated texture of the widely spread Natha

i-
cult. Sakta elements are widely and strongly represented, as

the list of places of pilgrimage shows.

Buddhist Siddhas and Nine Nathas :-

There is a confusion between the Buddhist Siddhacharyas

and the Natha Yogis. Out of these confused amalgamation there

arises the tradition of the eightyfour Siddhas. In the lists

available we shall find that some of the Buddhist Siddhacharyas

and Natha Yogis have been included Indiscriminately. In

Varnaratnakara, Hatha Yoga Pradipika and Tibetan source there is

 39

the list of the Eightyfour Mahasiddhas of which we have

discussed in our following chapter. If we examine the lists of

these eightyfour Siddhas it will appear that they are anomalous

lists containing names of many Buddhist Siddhacharyas who

flourished about the tenth to twelfth century A.D. The names

of the most reputed Nithas have been incorporated within the

list of the Buddhist Siddhacharyas. This tradition of the

eightyfour Siddhas is occasionally referred to in the Natha

literature. Side by side with the tradition of the eightyfour

Siddhas we find the tradition of the Nine Nathas. One the

initiation the Kanphata Yogis there is a custom of worshipping

34
the Nine Nathas and eightyfour Siddhas. But in the tradition

of the nine Nathas we find all sorts of mythical accounts and

there is no compromise among the different lists available.

In the Goraksa-Siddhanta-Samqraha we find mention of

nine Nathas who are said to have preached the Tantras in the

different ages. In the Tantra-Maharnava, eight Nathas are

&
said to be residing in eight directions and one in the centre.

These Nathas are Gorakhanath in the east (residing in the forest

of Jagannatha), Jalandhara in the northern region (Uttara-patha,

in a forest near Jvalamukhi), Nagarjuna (in a forest near

Godavari in the South) ,Dattatreya(in the West of river Sarasvati),

Devadatta in the South-West, Jada Bharata in the North-West,

Adinath in the land of Kuruksetra in the Mid-land, and Matsyendra

35 _ _
in the South-East in a land near the sea-coast. The Kapalika

School was introduced by the Nathas and there are twelve

 40

personalities, to whom was revealed the truth of this school.

They are, Adinatha, Anadi, Kala, Vaikalika, Karala, Vikarala,

Mahikala, Kala-bhairava-natha, Vatuka, Bhutanath, Vora-natha

t —

and Sri-Kantha. The twelve apostles, who are said to be the

founder of the cult are Nigarjuna, Jada-Bharata, Hariscandra,

Satyanatha, Bhima-natha, Goraksa, Carpala, Avadya, Vairagya,

Kanthadhari, Jalandhar a and Malayarjuna. In another list we

find the names of the following nine-NIthas, Goraksa-natha,

Matsyendranatha, Carpala-natha, Mangalanatha, Ghugo-natha,

_ _ ■ _ _ _ - 37
Gopinatha, Prananatha, Suratnatha and Carabanatha. These

Nathas are believed to be the immortal demigods and preachers

of the sect for all ages. It is also believed that they are

still living in the Himalaya regions and are the guardian

spirits of the Himalayan peaks. The Nine Nathas in other lists

are identified with the Hindu gods viz s (1) Omkara Adi-natha

(Lord of Lords) is identified with Siva (2) Shelnath (Lord of

the Arrow Shaft) with Krsna or Ramachandra (3) Santosanatha

(Lord of Gratification) with Visnu (4) Acalacambhunatha

(Lord of Wondrous Immortality with Hanumana or Laksmana

(5) Gajabali Gajakanthanath (Lord of Elephant's strength

and Neck) with Ganes^ Gajakarna (6) Prajnatha or Udainath

(Lord of the people) with Parvati (7) Mayarupi Macchendranath,

Guru of Gorakhnath (8) Gathepinde Ricayakari or Naranthar,

Sambhujaiti Guru Gorakhnath (9) Jnahasvarupa or Purakh Siddh

38
Cauranjwrenatha or Pur an Bhagat. Almost a similar list of the
39
Natha has been given by Kitts as Omkarinath, Visnu-Saritokanath,
 41
— ■** ! *
Vismi; Gajboli, Gajana# Hanuman# Acalesvara, Ganpati, Udayanatha,
Surya# Parvati Prem, Mahadeo# Santhanatha# Brahma# Gyaniji

Siddhacewarang Jagannatha, Mayarupi Matsya.

In the Yogi Sampradava Vlskrti# the Nine Natha have

narrated as the incarnation of nine Narayanas viz i Matysendra#

Goraksa# Gahini# Jvalendra# Karina-pa# Carpata# Revana# Bhartr

• • * •
and Gopi-Candra. Matsyendra was initiated by the Lord Himself#

Goraksa#Carpati and Revana by Matsyendra, Gahini by Goraksa#

Jvalendra by the Lord# Karinapa# Bhartr and Gopichandra by

■rvalendra.40

The Marathi tradition gives us the following

genealogy of the Natha gurus.41

Adinatha
I
f«
I i I
I i I
i
Uma Matsyendra J alandhar anath
I

I I
I I
I - I
Gorakhnath Cauranginath
I
I
I

I II I
I I I I
1 - — 1 — I _ I
Gaininatha Carpatinath Kaniphanath Mainavati
(Gahininatha) (mother of
I
I Gopichandra)
»I
•■ i i
i i
L v " - • -
Jnanesvara Sopan- Muktabai
deva
 42

There are also several lists of the Natha found in

different literature. We should not give historial importance

to the chronologies of the Natha guru because it is very

difficult to prepare an accurate chronology of the Natha Siddhas.

According to the Bengali traditions and literature >

Minanatha or Matsyendranatha (two identical names) and Jalandh-

— «*>

aripa or Hadi Siddha were the direct disciples of Adi-natha or

i

Siva. Gorakhanath was the disciple of Minanatha and queen

Mayanamati (mother of Gopichand was the disciple of Gorakhanith.

Kanupa or Kanhupa was the disciple of Jalandh aripa or Hadi Siddha,

42
who initiated Gopichand to the Yogic order. The most prominent

teachers we come across in the legends of the Natha literature

are Matsyendranath, Gorakhanath, Jalandharinath, Bhartriharinath,

Cauranginath, Kanupa and Gopichandra.

I

Important Religious Teachers of Natha Cult :

Matsyendranath s -

Matsyendranath or Minanath is the first of the human

exponents of the Natha Cult, who according to P.C.Bagchi; is

one and the same person. Scholars are of various opinion

regarding the approximate date of Matsyendranath. In the

Nepalese tradition, his time of advent is synchronous with the

43
reign of Narendradeva, who flourished in the 7th century A.D.

But it cannot be historically relied upon because of the

extremely mythical nature of the whole tradition. So the time

 43

of Matsyendra cannot be fixed up with reference to it. However,

P.C.Bagchi has attempted to fix the date of Matsyendra sometime

in the tenth century A.D.^with reference to the date of the

v-k — AA
manuscript of the Kaula-jnana-nirnaya. The mention of

Matsyendra (as Macchanda) by Abhinava Gupta in his work

Tantraloka who lived towards the beginning of the eleventh

45
century A.D. approximately confirms this date. In the

commentary of Tantraloka, Matsyendra has been regarded as the

founder of the fourth branch of a particular Advaita Tantric

46 — _
Sect. This sect was founded in Kamarupa in Assam. Again the

tradition of the identity of Matsyendra with Luipa (who

flourished in the tenth century) will also put Matsyendra to

the same century. The time of Gopichandra will also ascribe

Matsyendra belonging to the above period.

I

Thus, many of the traditions taken together will

arrive at a conclusion that Matsyendranath, the first Natha

Guru, flourished at the latest, in the tenth century A.D.

In the Yogic texts the names of Matsyendra, Gorakha,

Jalandhara, Caurahgi and others are commonly found as the stal­

warts of Hathayoga, and some of the Yogic practices are

47
specially associated with the names of the some of these Yogis.

The Tantric texts also give us some references to Minanatha,

Gorakhanath and some other Nathas. Minanatha and Matsyendranatha

seems to have been identical and they came to be two perhaps

in course of time. The word Natha in Natha literature is sometimes

 44

used with an ontological significance and there is tendency

to interpret the names Matsyendra and Gorakha, as some transce-

dental.state of mind or soul attainable through the practice

of Yoga. Abhinavagupta in his Tantraloka speaks of Macchanda-

48
Vibhu and explains it as one who tears the fetters of bondage.

Guiseppe Tucci has shown that Durjaya Chandra in his commentary

on Catuspithatantra speaks of Prajna as Makaramina, which stands

-49
for Matsyendranatha. The Yoginikula sect, founded by him,

shows a great deal of Buddhist influence. Matsyendranath, in

a Hindi text Goraksar has been explained as one who has

controlled his mind, who knows the truth of six Cakra (nerve-
50
plexus) and who shrines in the unflickering lustre of his soul.

In tradition, Minanath has been variously associated with fish

because of his name. Minanath obtained instructions of Yoga

- 51
from Adinatha in the form of a fish. In another legend

Matsyendra is said to have come out as a boy from the mouth of a

52
fish. Minanatha is also known as Machhaghna which means a

killer of fish. Hence he is regarded as Kaivarta or fisherman by

53
caste. According to Kaula-inana nirnava, Matsyendra originally

was a Brahmin by caste. Later on he came to be known as

Matsyaghna as he acted like a fisherman in Candra-dvipa by

killing a big fish. He discovered the text containing the sacred

knowledge from the belly of the fish. This tradition may locate

Minanatha in Candra-dvipa, which is generally taken by scholars

54
to be some coastal region of East-Bengal. In the pictorial

representations of the Siddhacharyas, available in Tibet and Nepal,

 45

Minanath is always associated with fish and somewhere he is

55
found eating the intestines of a fish.

Gorakhanatha is the disciple of Matsyendranath and it

is universally accepted by scholars. We have discussed earlier

the legend regarding the downfall of great Yogi Minanatha being

seduced by the women of Kadali. The story has its variant in

the story of Matsyendranath a being captivated by the two queens

of Ceylon (Sangal) . He was leading a domestic life in the

company of the queens and was ultimately rescued by his disciple

Gorakhanatha. Matsyendra then left Ceylon with his two sons viz -

Paros-nath and Nim-nith, who became the founders of the Jaina

religion.56

In the Nepalese and Tibetan traditions, Matsyendranatha

is identified with Luipa and regarded as the Adi Guru among the

Buddhist Siddhacharyas. He is also described as the Avaloki tes vara

Padmapani. There is a legend that once Gorakhanath paid a visit

to Nepal but he was not warmly received by the people of that

country. So he felt offended and imprisoned the clouds and put

them under his seat for twelve years. In consequence,there was

drought and famine. Fortunately Matsyendra chanced to come to

Nepal by that time. On Matsyendra* s arrival, Gorakhanath 7

constrained by reverence for his spiritual superior, abandoned

the posture which he had maintained for twelve years. So there

was rain in abundance which saved the whole country. Matsyendra

t -
thus, in the form of Avalokitesver Padmapani, commands universal
 46

respect in Nepal and is still worshipped in the land with much

reverence. There is the celebrated annual procession of Ratha

Yatra (in this Matsyendra as Avalokitesvara mounts on a

decorated chariot) in honour of this popular god. Matsyendra-

nath, in the later times, has been deified and in many places

the images Matsyendra and his favourite disciple Gorakha are

found. The foot print of these demi-gods are also worshipped

in various places by the Kanphata Yogis.

The most outstanding works attributed to Matsyendra

are Kaulainananirnaya and Akulavir at antra. . Both these works

relate to the ways of attaining supreme bliss of Sahaia Samadhi..

Sahaja here is defined as a state, in which the mind attains

immobility and is free from positive and negative attributes

and in which sound, form, touch, smell and all other sense-
perceptions merge.58

According to the doctrine of Matsyendra, the mind is

solely responsible for creating the illusory world. The world

as seen by human beings is neither existent nor non-existent.

It is likely to be the shadow of the moon in the water. When

the moon disappears the shadow is no more; thus when the mind is

destroyed by being merged in the Sahaja or Supreme Bliss, the

59
outerworld disappears for the Yogi.

According to Akulavlratantra, Sahaja is identified ^ith

, 60
Rudra and Siva,on the one hand and Arhanta-Buddha, on the other.
 47

In the K aula In an a Sahaj a is associated with Vajra.61 The title

of the chapter fifteenth of Kaulajnana is Paramavaj rikarana or

a

initiation into the cult of the great Vajra. Here Vajra stands

for the great school of Buddhism called Vajrayana. Kaulajnima

has a greater affinity with the Buddhist Tantra than with the

Brahmanic texts.

Another sect of Natha Cult is the Yoginikula of

* /
Matsyendranatha. According to it Kula means Sakti and Akula

signifies s'iva. Siva cannot do anything without Sakti. The

i i
synthesis of Siva and Sakti or Akula and Kula is the aim of this

school. They insist on the worship of Sakti, the symbol of which

is Yogini or the women, given to the path of Yoga. The religious

practice of this sect centre on the women. This sect was widely

prevalent in the eastern India, particularly in Kamarupa and

Kadalivana, from where Matsyendra borrowed it and engrafted it on

the Natha Cult. However, Goraknath started a strong movement

against it.°4

Gorakhanatha

Though Matsyendranath was the first of the Natha gurus,

the most celebrated Natha guru was Gorakhanath. In all later

t

tradition of India he has been regarded as the incarnation of Siva,

who is the divine source of all Yoga. He learnt Yoga from his

guru Sree Matsyendranath, and popularised its principles and

 48

practise throughout the length and breadth of India. From

the medieval times onward, Gorakhnath is wellknown as the

wonder worker and master Yogi of northern and western India.

From Nepal to Rajputana, from Punjab to Bengal, from Sind to

the Deccan, tradition and folklore are full of allusion to

Gorakhanath and recount the wonderful deeds. He is the famous

saint and worker of miracles, the founder and outstanding

teacher of Hatha Yoga. He is the great teacher of the Saivite

t

faith and the Brahmanical opponent of Vaisnava reformers of

northern India. A mass of legends have grown round the hoary

name of Gorakhanath, whose birth place and family history is

still shrouded in mystery. Indian Yogis never reveal their

past, this is the age old custom. Except in case of kings who

have forsaken their thrones to become Yogis, we can never be

certain of their ancestry. There is a controversial legends

about the birth place of Gorakhnatha. According to the

Nepalese tradition Gorakhnath lived at Gorakh in the Western

Nepal in a cave.^ The cave and the town are said to have

been named from Gorakhanatha. Even the National name Gurkha

is sometimes explained with reference to Gorakha. Others make

Gorakhnath as the original inhabitant of Gorakhpur in Uttar

Pradesh and the name of the city is also esqplained with

reference to the name of the saint. So Gorakhpur is one of the

most important centres of the Kanphatas Yogis even to the

66 —
present day. Mohan Singh holds the view that Gorakhnath was

an original inhabitant of some place round the area Peshwar.

Again the Nepalese tradition holds that Gorakhnath came to

 49

Kathmandu from Punjab. The monks of Gorakhpur say that he

came to the United provinces from Punjab and the chief seat

was at Tilla, in Jhelum. Yogis of Nasik held that he went

from Nepal to Punjab and then to other parts of the country,

67
He was born in the east, particularly in Bengal. However,

from the traditions are come to known that Gorakhnath spent a

considerable portion of his lifetime in Punjab. He travelled

throughout India and legends associated his life and activities

with Afganistan, Beluchistan, Punjab, North-western Provinces,

Sind, Gujrat, and Maratha in the West, Ceylon, U.P., Nepal,

Assam, Bengal and Orissa.

We find differences of opinion regarding the date of

Gorakhnath. Traditions generally agree to hold him to be the

disciple of Matsyendranath. Matsyendranath, as we have dis­

cussed earlier flourished most probably,in the tenth century A.D.

So Gorakha also be placed on the tenth century or first half of

the eleventh century. Mohan Singh has taken him to be a siddha

of natha order during the Nineth and Tenth century A.D.

- 69
Gorakhanath flourished before the twelfth century A.D. Briggs,

in his book Gorakhnath and Kanphata Yogis, has tried to make an

appropriate date of Gorakhnath and arrived at the conclusion

that he lived in the eleventh century and was born in east

Bengal. Gierson holds the view that although the Siddhas of the
— x
Natha cult are Saivite, we find the clear impact of Buddhism on

the cult. He is of the opinion that Gorakhanath flourished in

71
70
the later part of twelfth century. According to H.P.Dwivedi,

the afflorances of Gorakhnath is in Vikram Samvat tenth century

 50

7? “
or 943 A.D. Barthwal is of opinion that Gorakhnath flourished

in the tenth century and he tried to make a relation between the

Hindus and the Muhammadans.

Thus, we may conclude that Gorakhnath flourished

during the tenth and twelfth century A.D. He was a great teacher

of the Natha cult and a powerful reformer of Indian religious

life. His tremendous influence on medieval Indian life and

culture is manifest from numerous references in literature, where

he is regarded as a demigod and preceptor of all Yogis and a

receptable of all powers and perfections. The Yogis started

their career by uttering his name. He railed against the

elements of sensualism, indulgence and immortality, that had

crept into the religious practices of the Natha cult.

Amongthe notable Sanskrit works of Gorakhnath, the

Gorakha Samhita, Gorakha Sataka, Siddha Siddhanta Paddhati,

Yoga Siddhanta Paddhati, Viveka Martanda, Yoga Martanda, Yoga

Chintamani, Jnanamrita, Amanaska, Atmabodha, Gorakha Sahasra

Nana, Yoyabija, Amaraugha Prabodha, Gorakha Pistika, Gorakha

Gita etc are well-known for their philosophical concepts ar.d

principles.

The Kanphata Yogis :

The followers of Gorakhnath are popularly known as

Gorakhnathis or Kanphata Yogis. It is said that the practice of

73
splitting the ears originated with Gorakhnath. The Kanphata

Yogis are found everywhere in India. They are met with separately
 51

as mendicants and as hermits and in groups in the Northern

Deccan, in the Central Provinces, in Gujrat, in Maharastra, in

74
Punjab, in the provinces of the Ganges basis and in Nepal.

The Kanphata Yogis go on a pilgrimage to shrines and

holy place all over India. However, they make their monasteries

their headquarters. Some do live alone in jungles, practising

Yoga.
mm- *"•

The distinctive marks of the sect of the Kanphatas are

the split-ears (Kan-phata) and the huge ear-rings. In the final

stage of their ceremony of initiation, a specially chosen curu,

or teacher, splits the central hollows of both ears with a two

edged knife (or razor). The slits are plugged with sticks of

nim-wood and after the wounds are healed, large rings (mudra)

are inserted. These are a symbol of the Yogi’s faith. Some

i

explain that in splitting the ear a nadi (mystic channel) in the

cartilege is cut, thus assisting in the requisition of Yogic

- 75
power. The Yogis wearing the mudra becomes immortal. The

rings worn in Western India are about seven inches in circum-

76
ference and weigh two and a quarter ounces or more. The rings

are of two general shapes s flat and cylindrical. The former is

called dars'ana and the later kundal. The word kundal means

rounds. Darsan is a term of extreme respect. The use of the

word sometimes explained as a sign that the wearer had a vision

77 - —
* of the Brahma. The ring is sometimes called 'Pavitri1 or holy

or sacred. These rings are made of various substances. However,

rhinoceros horn is a favourite substance fof ear-rings of the

N athas
 52

Aughars are the followers of Gorakhnath who have not

undergone the final ceremony of having their ears split. These

— - 78
Aughars take twelve years to become the Kanphatas.

In the north the Kanphata Yogis used a Sinqnad, and

a single rudraksa berry. The Sinqnad is a whistle made of horn/

either of black-buck, of stag or of rhinoceros,. The Sinqnad is

blown before meals and before morning and evening worship by the
- 79
Yogis.

A sacred thread is worn by some Kanphatas. While

wearing this cord the Yogi may neither sit nor stand, but must

go out as soon as he puts it on, and beg. This cord is called

hal-matanga. It is made of three strands, each of eight threads

plaited with the twist to the right into a bobl^r% cord.

Although the Kanphata Yogis wear no distinctive

rosaries, they use some that are of significance and of interest.

One of these consisting of rudraksa berries is that commonly worn

by the Saivities. It is hung around the neck and consists of

thirtytwo, of sixtyfour, of eightyfour, of one hundred eight or

81
even more berries. A smaller one having eighteen or twentyeight
** 8 ?
berries is worn on the wrist or elbow. This called Sumarani. The

small rosary is often carried in the hand. Beads are used in

worship and as a cheek on memory, while repeating the names of God.

Rudraksa berries (of the tree elaocarpus ganitrus)

are significant for the Yogi in many ways. Rudraksa means eye of
 53

Rudra (Siva) . The string of berries represents the many

successive appearances of Siva on the earth. Rudraksa berries

«

are found with faces ranging from one to twentyone in number

each kind has a.special significance.

The number of faces is often merely of symbolic

importance, for example, that of three faces represents the

trident, that of our, the four Vedas, that of five is sacred to

Hanuman, or the Pandavas. It also represents the five-faced

t
Siva. The six faces rudraksa represents the system of philosophy,

that of seven, the seven worlds, that of eight, the eight armed

Durga, that of nine, the Nine Nathas, that of ten, the ten avatar as

(of Visnu), that of eleven is sacred to Mahadeva and is counted

as the 'very best1 and is worn by celibates only. The two-faced

— 83
berry is worn only by a Yogi who is accompanied by his wife.

One faced berries are very seldom found. It is said that Kings

only possess them, and that one who finds such a berry is set up

for life in wealth. It secures to the owner everything that he

may wish.84

There is no hard and fast rule as to the number of faces

for the berry that the guru gives to his disciple at the initiation

and the one received at that time may be changed later on.

All the Natha Yogis use ashes and this is a very old

custom, observed by all the ascetics. Kanphatas use ashes for

the tripunda (tripundra) or triple mark drawn across the forehead,

 54

and on other parts of the body. This mark is to represent the

half-moon drawn three times. They also cover the body with ashes

or with earth mixed with ashes. It is said that the practice

serves to protect the user from vermins. Several reasons are

given for the use of ashes. They signify death to the world and
85
the body must be reduced to ashes ultimately. It is also the

sign of a Yogi who has abandoned the world. Ashes, moreover,

protect one from evil spirit.

These ashes may be taken from the dhuni, the Yogi's

hearthfire. Ashes of burnt cow-dung are also used. Siva as the

Yogi, covers his body with ashes from the burning grounds. The

common mark placed upon the forehead by the Yogi is the tripunda,
• f

consisting of three horizontal lines made by the hand with ashes.

r
These are strictly Saivite marks.

The ochre-coloured dress is worn by the Yogis because

Siva ordered it. The cloth of the Yogi was first dyed by Parvati

who resorted to selfmutilation. She dyed a piece of cloth with

86
her blood and gave it to Gorakhnath.

The special dress which a Yogi wears when he goes out

to beg is very elaborate. He dresses himself at first. Then

the Yogi rubs ashes on his body and face. Thereafter he puts

on a dhoti or a loin cloth and a jacket. He adjusts his

hal-matanqa, fastens kamqas, arm-bands, short rosaries, and

handkerchiefs in his wrists and arms. Then he slings thread over

his shoulders and wears many, rosaries around his neck. Then
 55

swinging his wallet (food bag) on his left shoulder he takes up

his fire tongs and his begging bowl and starts on the round
87
of houses from which he is accustomed to beg. However, the

Kanphata Yogis always carry a begging bowl, a wallet, fire tongs

and a staff as well as a crutch.

These are the special features of the Kanphata Hatha

Yogis.

Jalandharipa s

Jalandharinatha or Jalandharipa is one of the most

important Siddhas of the Natha cult. There is difference of

opinion among the scholars regarding his birth place. According

to the Tibetan tradition Jalandhari is identical with the Buddhist

- 88
Siddha Balapada, who was born in Sind in a rich Su dr a family.

He courted Buddhism and was practising Yoga in the province of

Uddiyana (Orissa). Then he went to Jalandhara of Punjab and from

Jalandhara to Nepal and Avanti where he made many disciples

- — Q9 -
including Krsnacarya. Jalandharipa then came to Bengal in the

guise of Hadi, performed miracles and was recognised by the queen

Maynamati, who made her only son king Gopichand his disciple.

In the Natha literature of Bengal Jalandharipa is better known as

Hadipa. Gopichandra, however, could not believe this Siddha and

buried him alive,who was later rescued by his disciple Krsnacharya

90
after twelve years. This legend is found in all the traditions

Bengali, Hindi, Marathi and Tibetan. Jalandhripa was the direct

 56

disciple of Adinath and was destined to lead the life of sweeper

(Hadi) and enjoy the company of queen Maynamati. While Matsyendra

and Gorakha generally bore the title of Nath with their names,

Jalandhari and his disciple Kahhu bore the title of 'pa' with

their names. It is perhaps because of this fact that Jalandharipa

has been traditionally held to be the introducer of the 'pa* sect

among the Kanphata Yogis. He is also been responsible for the

practice of splitting the ears. It is said that when king

Bhartrhari was initiated by Jalandhari into the Yogi cult, the

former asked for some distinctive mark; and the splitting of ears

and wearing of long ear-rings were the distinctive marks which he

was allowed to assume. The Aughar sect of Yogis also trace their

origin to Jalandhari. As the guru of Gopichandra, Jalandharipa

may be placed in the eleventh century A.D.

Bhartrharinath :

He was also a very well-known Siddha of the Natha

order. He was the king of Ujjain in Western India. He was

92
initiated into the Natha cult by Gorakhnath and became a Yogi.

Bhartrhari*s reunciation of wealth and enjoyment to take the vow

«

is associated with the same popular pathos as that of king

Gopichandra. In Western India the songs of Bhartrhari are as

0

widely sung as those of Gopichandra in Bengal. We do not get

much information regarding this Siddha due to the nonavailability

of sources
 57

Cauranqinath t

Caurariginath is another disciple of Matsyendranath.

He belonged to the Pal a dynasty of Bengal. According to a legend,

Caurahgi's step-mother had his hands and feet cut off and his

body was thrown into a forest. Here he was discovered by

Matsyendranath. Matsyendra initiated him into the Natha cult and

restored to his former self after twelve years of self-discipline

by Yoga. 93 This story is also narrated in the form of a drama

Purnachandra written in Bengali.

Kan hup a :

Kanhupa was the worthy disciple of Hadipa. Like

Matsyendranath and Jalandhari, Kanhupa was destined for the city

of Dahuka, in the south, where he had the opportunity of enjoying

94
a woman like Durga in her amorous guise. This indicates his

fall like his guru's. But there is no authentic account of his

fall in the legends relating to either Gorakhnath or Gopichandra.

On the otherhand Kanhupa once met Gorakha in his way, informed

him of the fall of his Guru Matsyendra in the country of Kadali

and was in his turn informed by Gorakha of the sad plight of his
- ~~ 95
own guru Hadipa who was buried by king Gopichandra. He rescued

his guru by devising various means. All the legends and works are

silent about Kanhupa after his rescue of the guru.

Gopichandra :

The legends about Gopichandra or Gopichand describe him

as a powerful king of Bengal. But literary records of Bengal- do

 58

not agree on the point of the location of the kingdom of

Gopichandra. There are two conflicting views. In some versions

of the songs narrating the story of Gopichandra the local is

north Bengal, while in other versions it is the district cf

96
Tippere in East Bengal. Hence it may be assumed that the

empire of Gopichandra extended over parts of East Bengal as well

as of North Bengal. Several copies of plays on the subject of

Gopichandra's renunciation are found in Northern and Eastern

Bengal, Orissa, the-Punjab, Bhagalpore and Benaras, in the

language of these places. We have already discussed the

renunciation of Gopichandra into Natha cult.

Religious belief of the Nathas :

The Natha Yogis not only recognise and worship the

gods of Hindu pantheon but also adhere to the popular forms of

Hindu belief. They are believed to attained the supernatural

power through the practice of Yoga. They also believe in

practising magic, exorcism, witch-craft and some primitive

medicine. They also forecast lucky and unlucky days and follow
97
the superstitions of the populace.

Some Natha Yogis do not eat fish, because Matsyendra-

98
nath was born from a fish. However, some others do not rollow

this practice. Some hold the red dal (Hussar) inedible because

it resembles blood. Carrots and turnips are eschewed for prudish

reason.
 59

The Kanphata Yogis have a considerable reputation in

the practice of medicine. Their method is partly that of exorcism

and partly of magic, charms and drugs. They apply and administer

various substances for medicinal effect. Ashes, with a spell

pronounced over them, are used at tika, and applied with the thumb
99
on the forehead, to cure illness or protect one from the evil eye.

The Natha Yogis worship the Paduka of Gorakhriath and

l —
Matsyendranath on the Sivaratri. Their carana are regularly
worshipped by them.^^ Many animals are held sacred. Like all

Hindus, they worship the cow. The rhinoceros, the black-buck,

dogs and snakes are of special interest to the yogis.

The rhinoceros receives considerable attention. In

their worship of the Sun, Yogis wear a ring of rhinoceros horn on

the second finger of the right hand. Ear rings of rhinoceros horn

are very much prized by the sect.

The black-buck is revered and its horn and skin are

used by the Yogis. The name and the deeds of Gorakhnath are

associated with serpents, especially the rain of water-con-rolling

serpents (naga) of Nepal. Natha Yogis celebrate the Nagapanchami

festival. Images and pictures of serpents are found about their

shrines and monasteries. Dogs, especially black dogs, are

associated with Bhairon and are venerated.

The spirit of the Yogis are worshipped at the Saraadhs.

The Aipanthis offer food at noon on all Samadhs and set a lamp of

ghee at each one. The food is then distributed. Such worship

takes place over the graves of the Yogis at all monasteries.

 The Gorakhnathis serve as Pujarts or officiants at

various temples, especially sacred to Bhalron, Saktl and Siva.

In Benaras they serve as priests of Kali Bhairon and in the

Himalayas, e.g. Almora, they are is possession of many temples

of Bhairon, where they conduct worship.

The ritual of worship is ordinary. The offerings used

in worship in temples and Samadhs are those commonly given to

Siva (Mahadev) such as flowers, bilva leaves, dhatura, water,

uncooked rice, sweets, cocoanuts etc. Offerings of fcoc are

consumed by the worshippers as Prasad.

The blood sacrifice is common. Animal sacrifice in

Nepal include buffaloes, goats and occasionally rhinoceros. In

many places, as in Nepal and Devi Patna, animal slaughter os-

car ried on a large scale. At Gorakhpur, in the Nauratri of

I

Dasehra, the Hinduised Musalmans even sacrifice animals at che

“ ‘ 101
shrines.

The Natha Yogis celebrate the sacred seasons belonging

to the worship of Siva. Among these, the Nauratri of Dasehra is

prominent. This is the celebration of nine nights (and ten

days) of the light half of the lunar month of Asvina. This

festival is also celebrated by the Hindus, all over India on a

large scale.
, _ 102
Another important festival of the Nathas is Sivaratri.

The thirteenth of the light half of each lunar month is sacred

to Siva. He is worshipped at sunset. A fast being kept until

the stars appear. However, it is the dark thirteenth of each

 61

month called Sivaratri and that is devoted to the worship of

Siva, the terrible. The s'ivaratri of Maqh (some say Phalguna)

is the chief day of the year for his worship and known as
MahWivaratri. The observance of the festival is attributed
i
to Siva himself. The worship is open to all classes of the

society. The fast for the s'ivaratri lasts for twentyfour hours.

The worshipper abstains from food and drink during the day. At

every third hour during the night the linga must be worshipped

with offerings of flowers, dhatura and bel leaves. It must be

bathed in succession with milk, curd, ghee and honey and with

waters from the Ganges or sacred waters of the sane kina. On

the morning of the fourteenth, the worshipper must bathe, worship

the linga while chanting the mantras, and reciting the 1008 names

of Siva. He should make an offering of 1000 or 108 bel leaves to

i
the deity.

f
The observance of Sivaratri expiates all sin, secures

the attainment of all desires during life and union with Siva or

final release after death.

Division of the Sect :

The Gorakhpanthi Yogis are generally divided into

twelve sub-sects. Each sect is organised by a disciple1 cf

Gorakhnath. The whole number of subsects named in the various

lists far exceeds twelve. These subsects claim descent from

Gorakhnath. According to tradition, Gorakhnath and Matsyendrariath

 62

were closely associated in the formation of these subsects of

the Kanphatas. The principal panths or subsects of the order

105
may be described as follows.

1) Satnathi :- This division is reported in nearly all the

lists. It is related to the Parik, the fourth of the sects

surviving from the diva panths. Its founder was Satnath. They

have the gaddi at Puri and other establishment at Bhewa,

Thaneswar and Karnal. According to the Mahant at Puri, the

patch-work cap, coat and quilt are a mark of this sub-sect.

2) Dharmanathi s- The Dharmanathis trace their origin to

Raja Dharam who became a Yogi of the line of Satnathi. Their

headquarters are on the Godavari, and they have a famous and

important monastery at Dhinodhar in Kacch. Dharmanath rs also

said to have been a disciple of Matsyendranath and is counted

107
as one of the nine Nathas.

3) PaaalnathI or Pagalpanthi :- This sub sects derive its

I *p*~

origin from Siva. These Yogis are generally found in Peshwar

and Rohtak. In the Gorakh Samhita also there is mention of

«• 108
those Pagalpanthis.

4) Rawalpanthis :- • They are the most notable Muslaman Yogis.

In the western districts of Punjab they are famous as magician and

 63

Vaidyas (physician) . The chief seat of the Rawalpanthis was

supposed to be Rawalipindi. Besides they are found in

Hyderabad, Punjab and Afghanistan. They are also popularly

known as Kaphlain.^709*

5) Aipanthi *- This subsect is related to Colinath of the

original Gorakhnath group. The Yogis of this subsect have their

- 110
relation with Hethnathi. The chief seat of this sect is

located at Hardwar.

6) Bhartrhari Nathi In the Gorakha Samhita it has been

mentioned as Bhotanginath. The followers of this panth are also

known as Bairag Panthl. This is the fourth of the original

panths of Gorakhnath. It traces its origin to Bhartrhari who

was initiated by Jalandharipa, but who is said to have been a

— Ill
disciple of Gorakhnath. A famous disciple of Bhartrhari was

Ratannath of Peshawar, who was a important Siddhi of the Nath a

— - ii 2
cult. The followers of Ratannath do not wear mudra.

7) Hethnath or Hethpanth They are also known as Darvanath

- 113
or Darvapanth. They belonged to the Hethpanth of the original

Gorakhnathis. Members of this panth are found throughout North

India and the Punjab. Many are also found in Sind. 114 Their

sacred seat is at Uderolal in Sind. About 50,000 followers

attend the annual religious feast at Uderolal.

 64

8) Dhadipath or Dhaijanath :- Dhadlpath are equal to

115
Dhajjanath mentioned by G.W.Briggs. This group is linked

with the name Mahabir (Hanuman) .

— I _
9) Kantharnath Among the six subsects of Siva, Kantharnath

occupies a separate division. However, Briggs does not give a

special position to the Kantharnathis in his twelve subsects.

The members of this sect have their seat at Bhuja in Kachh.

In the Gorakh Samhita, Gajakanthara is one of the important

division of the twelve subsect.116

10) Auqhar Panthis :- In Orissa we find those Aughar Panthis

as Aaghori Yogis. According to Briggs they are the followers

of Gorakhnath. However, the Aughars are not accorded equal

rights with Yogis. According to Russell, the Aughar takes

117
minimum twelve years for final initiation.

11) Tula Nath The Tulanathis had their seat of worship at

Hoshiarpur in Punjab. They are found in the hill at Tilla.

They are also known as Laksmannathi according to the founder

Laksmannath. Dwivedi in his book Natha Sampradaya has taken them

as Natesri.118 This panth has two divisions, or School Natesri

and Darya. Darya is also considered a separate panth having its

origin at Tilla. The other subsect Natesri flourished in Amritsar.

12) Paopanth or Pao Nath Briggs has mentioned Paopanth as

Jalandharipa Panth! in his book. This is the fifth of the original

 65

panths of Gorakhnath. Traditionally Jalandharipa has been

thought to be the introducer of 'Pa' sect among the Kanphata

- 11Q
Yogis.

Philosophy of the Cult :

A large number of books in different languages like

Sanskrit, Bengali, Hindi and other regional dialects have mace

systematic exposition of the philosophy and metaphysical ideas of

the Siddhas of the Natha cult. Out of these, Siddha Sicchanna

Paddhati, Siddha Siddhanta Sanqraha and Goraksa Siddhanta

Sanqraha are the most important works of the Natha Siddhas.

In the Siddha Siddhanta Paddhati, which is a genuine work cf

Gorakhnath, the philosophical doctrine of the guru is represented

in most systematic and comprehensive manner. It does not enter

into any logical disputation with other system of philosophy and

religion. It lays in their life through the practice of Ycca.

Siddha Siddhanta Sanqraha, a practical work, is a summary in the

verse of Siddha Siddhanta Paddhati. Goraksa Siddhanta Sancraha

is an important Sanskrit treaties in prose. It briefly expounds

the philosophical and religious views of Gorakhnath. •

'Sahaja' and *Sunyal in Nathism :

Sahaia ideology is a Buddhist conception. It literally

means coeval which accompanies with the birth. It is the path

to realise the truth through natural instinct of human being.'But

the Sahaja Siddhas say that it is unknowable. It is beyonc any

definition. Tillopada, a Siddha of Sahajayana, states that Sahaja

 66

is the state where all thought processes are exhausted and the

vital wind is destroyed. It cannot be explained by words as the

120
secret of the truth is attained through intutive knowledge,

Kanhupada also speaks of the incomprehensive nature of Sahara.

It is beyond the reach of body, mind and speech. It cannot be

explained as here the preceptor is dumb and the disciple is

121
deaf. According to Sarahapada, a notable Sahaja Siddha

the Sahaja Chitta should reset "where neither mind nor the vital
122
wind moves, into which neither the sun nor the moon penetrates."

The Natha Siadhas also advocate such a view of the

Sahaj a. According to them, wSaha1 a is the ideal state of a Yogi,

a state in which the mind enters into vacuity and is free from

positive and negative attributes pertaining to existence and

12 3 T— —-
non-existence." The Kaulajnana and Akulaviratantra, the author-
i

ship of which generally ascribed to Matsyendranath, describe

Sahaja as a mental state where mind attains immobility and is

free from positive and negative attributes, and in which sound,

1?4
form, touch, smell and all other sense perceptions merge.
125
Akulaviratantra describes Sahaia as Siva and Rudra.

But later on the Buddhist Sahai iyas deviated from the

original maxim and accepted the principle of satisfying all the

needs of the physical body which according to them, was the abode

of tattvas, Pithas, gods and goddesses. They became uncontrolled.

Being guided by the primitive instinct they indulged in sensual

pleasures. To them sex became the vehicle to reach the ultimate

destination, i.e. salvation.

 67

The Nathist on the otherhand promulgated the earlier

notion of the Sahaia. They kept away from wine and women. They

provided a spiritual interpretation of the tantrik 'panchamakars'

i.e. Madya (wine)/ Matsya (fish). Mams a (meat). Mu dr a and

x/ .4.*,
Maithuna. 126

Gorakhnath says that 'Sahaia* is that state where the

Yogi experiences the transcedence of Supreme Being and his

existence in each and every substance of the world. The knowledge

v- 127
of non-dualistic character of Supreme being is Sahaiajnana.

/ _
Sunya has been used in Nathism in the same way as the

Sahaja is used. Sunya Samadhi in Nathism Implies the Nirvana.

Sunyavastha is that state when the mind attains pure calmness

absolute tranquillity. The portion of the gross body where

i >-
Isvara sits is called Sunyabhuvana. The external abode

traditionally known as Vaikumthapuri is also termed as Sunya by

- - 128 - J-
the Natha Yogis. The Natha Yogis have not taken Sunya in the

negative sense, i.e., emptiness but adopt sunya in a sense of

129
fullness. A.K.Banerjee states that in Yoga-sastra the

transcendent experience in the state of Asamprajnata Samadhi is

l
found to have been termed as Sunya and also Purna. The state of

mind of a Natha Yogi should be void both within and without like

an empty vessel in the sky; fullness within and without, like a

130 /-
vessel full of water immersed in the ocean. Thus Sunya is

taken in a positive sense by the Nathist.

 68

Pinda Brahmanda Tattava :

In the Siddha Siddhanta Paddhati^^ of Gorakhnath

there is an elaborate discussion of the six lessons or Upacesas

of Pinda Brahmanda Tattava in Natha cult. They are Pindotuatti,

Pinda Vicara, Pinda Sambit, Pindadhara, Pindapada Samarasa

Karana, Avadhuta Yogi.

1) Pindotpatti (Origin of the body) :- This lesson relates to

the nature of the Absolute Reality and the stages of various

orders of material organism in it, which evolves out of the

132
dynamic spiritual character of One Supreme Reality. The six

stages through which one has to pass are known as Para, Anadi,

Adi, Mahasakara, Prakrti, and Garbha Pindas. The physical tody

represents the last stage i.e. Garbha Pinda, the other five

Pindas being progressively subtler states of the Garbha Pinda.133

2) Pinda Vichar (Discussion of the body) :- The real Yoci

must know the inner environments of the body. So this lesson deals

with the nine-nerve centres or chakra, sixteen supports or adharas,

the three lakshyas and five Womans or Akasa, which are all
■

located in the body. These are important in the panth of self­

disciple and elevation of mind to higher and higher planes and

the progressive dematerialisation of the physical body (Kaya

Siddhi) . The sixteen adhara on which mind is to be fixed for

 69

attainment of different results were described. The three

lakshyas or points of concentration and five vyomas (firmanments)

136
lead one to various stages of Purity and perfection.

3) Pinda Sambit (knowledge of the body) :- It deals with the

knowledge of body and shows the identity of the microcosm with

the macrocosm, i.e., whatever exists in the outside world is also

present in human body. The Yogi has to realise not only the

unity of the individual soul with the Cosmic Soul, but also the

unity of the individual body with the Cosmic Body. The Yogi

attains perfect freedom and bliss in the universe by becoming

137
one with the universe.

4) Pindadhara (Foundation of the body) :- It reveals that

all the bodies are ultimately contained in and sustained and

138
held together by one Sakti or Supreme Spiritual power. To
- " i i
the Natha Yogis the realisation of Siva and Sakti in eternal
t
union is the ultimate goal. Sakti is non-different from Siva.
«

The power is identical with the spirit. Sakti in the Siddha

Yogi concept is the self-unfolding and dynamic source of all

I
spatio-temporal existence. While Siva is the Supreme Transcendent

Reality, Sakti is the Supreme all-originating, and all-embracing

/ . 139
power. Sakti in eternal union with Siva is the Absolute Reality.

When a Siddha Yogi ascends to the plane of Samadhi, to him there

/ A
is no difference between Siva and Sakti; and he enjoys the bliss
i s
of the perfect union of Siva and Sakti.
 70

5) Pindapada Samarasa Karana (Perfect Unification) This

lesson discussed on the Supreme Ideal of Samarasa Karana of

the individual body with cosmic body and the way of realisation

of this ideal. When the Yogi realised the ideal of Samarasa.

the difference between Matter and Spirit vanishes, the

difference between Finite and Infinite disappears, the difference

!

between Jiva and Siva dissolves, the difference between the

Self and the World ceases to exist. The Yogi then sees the
i

world within himself. He sees Siva in himself and all and sees
✓ 140
himself and the whole world as unified in Siva.

6) Avadhuta Yogi This lesson gives the distinguishing

characteristics of an Avadhuta Yogi. An Avadhuta Yogi perfectly

realises the Ideal of Samarasa Karana and attains perfect

freedom from all Ignorance and ego-consciousness, all bondage and

narrowness of outlook, all desires and attachments, all cares,

fears and sorrows, and above all the sense of difference and

plurality. His life is always illumined by Divine Light. His

state of Samadhi seems to continue undisturbed and unclouded

even in the midst of his outer activities in relation to various

sorts of people of the society. Such an Avadhuta Yogi is called

a Natha in the true sense of the term. The Avadhuta Yogi or

Natha is a perfect master of himself, a perfect master of the

circumstances in his outer life. He is capable of destroying

the darkness of ignorance which prevails in the minds of the

common people and of awakening the spiritual wisdom and the

141
spiritual power among the mass mind.
 71

Hence, it is the experience of a perfect Natha Yogi,

which is the real basis of the philosophy of the Yogi Sampradaya.

Samadhi or the final stage of the Natha Yogi j-

In Yogasastra, the transcendent state of the conscious­

ness is called Samadhi. The whole course of self-discipline in

the path of Yoga is directed towards the attainment of this

Samadhi and this is possible through the direct and perfect

experience of the Absolute Reality. Samadhi is a thoroughly

practicable ideal. Every step of progress in the direction of

the realisation of this ideal can be practically tested. Hence

Yoga is regarded as the most practical path to the realisation

of the ultimate Ideal of human life. Samadhi is not a static

condition of the consciousness. There are higher and higher

stages of Samadhi, and in each higher stage there is a deeper

realisation of Truth.

According to Gorakhnath, Samadhi is the name of that

state of phenomenal consciousness, in which there is the perfect

realisation of the absolute unity of the two, the individual soul

and the Universal Soul, and in which there is the perfect

dissolution of all mental process. He says, just as a perfect

union of salt and water is achieved, through the process of Yoga

the mind or the phenomenal consciousness is absolutely unified

with soul. This is called the state of Samadhi. Further, he

explains that when the individuality of the individual soul is

 72

absolutely merged in the self-luminous transeedent unity of

Absolute Spirit (Siva or Brahma) ^ and the phenomenal conscious­

ness also is wholly dissolved in the Eternal Infinite Transcendent

consciousness, then perfect Somarasatwa js realised and this is

142 - -
called Samadhi. This is the true character of a Natha Yogi.

Sacred Places of Natha Cult in India :-

The Natha Yogis visit the usual places of pilgrimage,

such as Prayag (Tribeni), Benaras (Kasi) , Ajudhya (Ayodhya), the

source of Godavari (Trimbak), Dwaraka, Hardwar, Badrinath,

- . f
Kedarnath, Brindaban, Pushkar, Ramesvar in the south, Darjeeling

in the north east, Nepal and Assam, Amarnath in Kashmir and

Hinglaj in the west. They visit certain shrines of Sakti and

temples of Siva and Bhairom. Their own shrines and monasteries

are widely scattered over India.

The Gorakhnath temple and the monastery of Gorakhpur

143
is one of the most important centres in the North India. The

place of chief interest at this holy site is the shrine of

Gorakhnath. It is claimed by some that Gorakhnath was buried in

144
Gorakhpur.

Another important centre of the Natha Sect in Uttar

Pradesh is at Devi Patna in the district of Gonda. The temple

and monastery are situated on a small hill. Dhinodar near Bhuj

is another major centre in Western India.

 73

Among the other important centres, quite important

are the holy Amarnath in the snowy region of Kashmir, the

temple of Hiriglaj in Beluchistan, Gorakh Kshetra in Peshwar,

Gorakh Tilla in the Punjab, Pasupatinath in Nepal, Candra Nath,

Swayambhunath and Biupakshanath on the Chittagong hills of East

Bengal, Adinath in Maheskhali island of Bay of Bengal and

numerous other places connected with the Natha Yogi Sampradaya.

Important Natha Centres in Orissa

Nathism very soon came to be an all-India religious

movement and enjoyed great popularity in many parts of this

country. In Orissa its influence as an essentially Yogic cult

was also felt to a remarkable degree. We find a number of

monasteries or qaddi or pithas of the Nathas in different parts

i.
of Orissa.

The Principal se&t or qaddi of the Nathas in Orissa

is the Kiarabarika monastery in Kendrapara district. According

to tradition, Maharaja Mahanta Sailanath came from Gorakhpur of

Punjab and established the monastery there. The Mahant and his
_ - - - 145
disciples are known as Kanphatas or Kan-Chira. The other

important seats of the Nathas in Orissa are the monastery of

Hariharpur, Ali, Padampur (near Sonepur) in Cuttack district,

Birswati in Kendrapara, Kapali in Bhubaneswar, Satnathi monastery

in Puri and Kapilas in Dhenkanal. Besides Cuttack and Puri

****

districts, the Natha Yogis are also found in Sambalpur, Ganjam,

Athamallick and Boudh area of Orissa.
 74

The Kapali monastery in Bhubaneswar in an important

centre of the Natha Yogis. It is situated in the south-west

corner of the Lirigraj temple in Bhubaneswar. The monastery is

almost in a damaged condition. Only in special festivals the

Mahant comes to the monastery. It is the biggest monastery of

the Nathas in Orissa. The Panidola monastery near Pipli in

Puri district is another centre of the Natha Yogis. The Yogis

in this centre use trisula, Turi, Bheri, Kundala and Kantha.

They are mainly Vaidyas by profession.

We find a number of people of Yogi community in the

Ali region of Cuttack district. As per the tradition, Maharaja

Sailanath is the first Mahanta of Ali. He came from Gorakhpur

146
and established his monastery in Ali. At present we find

about one thousand Yogis in this area.

The Natha Yogis are also found in the villages of

Kandarsingha, Kalarpada, Balibandha, and Similia in the Dhenkanal

district. These Yogis have a number of surnames viz : Misra,

Gosain, Natha and Sharma. The monastery at KapilSs in Dhenkanal

is the Chief seat of the Nathas and it also accessible to all

Yogis. They worship Siva in Kapilas temple. They, unlike the

Yogis elsewhere use Trisula (trident), Damuru, Deerskin,

Astasambhu chain, Kankan (ring), Conch, Kaupina and Kendara.

The Yogis of Sambalpur district are known as western

Yogis. Sambalpur was in the central provinces (particularly along

 75

with-Madhya Pradesh) for a very long period. In 1911, there

— _ - 147
were 15,000 Yogis both Kanphatas and Aqhori in this region.

The surnames of the Kanphata in western area is generally Katha

and that of Aqhor is is Dasa. The Yogis found in Sambalpur

districts are generally the Kanphatas. They used to beg from

door to door very early in the morning. Their ear-rings are of

copper, and dresses are orche coloured. They usually sing rhe

song of Tika Govinda Chandra and Jasobanta Das while begging.

They are found in Nuapali, Parmanpur, Bijadihi, Padampur,

Borasambhar, 3hursipali villages of the Sambalpur district.

In Puri there is a seat or qiddi of the Satnathi sect

of the Kanphatas. It is a very old monastery. There is an

image of Bhairon with three heads and one leg. There are also
few Samadhs, one with a long wooden liriga over it. The Mahanta

here wears a patch-work coat and a cap, which, he says, are the

distinctive mark of the Satnathi sect. He carries a 'club*

made of straw and covered with cloth, called Sudarsan. His

148
ear-rings were cylindrical and made of copper.

Thus, the above mentioned Natha Centres clearly

indicate the wide spread popularity of the cult in India in

general and Orissa in particular.

Natha Cult and its relation with other religion :

The Natha Yogis are essentially Saivites. But we find

the influence of other religions on the Natha sect as well. The

 76

impact of Vaisnavism is traceable on the cult. The images of

the face of the Dharmasala, on the top of Dhinodhar serve as

•**

an illustration. Hanuman and Ramachandra have their shrines at

certain monasteries such as those at Tilla, and both together

with the aspects of Vaisnavism. Even Visnu himself is associated

to certain divisions of Gorakhnathis and are constantly noted

in the legends. The image of Garuda is found in the establish­

ment at Puri. Hanumin is represented in certain forms of the

tika. The rudraksa of ten faces used by the Nathas symbolises

then ten avatar as of Visnu. Many of the Vaisnavite followers

of Western India traces their doctrine through Gorakhnath. At

Gorakhpur the decorations of .Samadhs and shrines contain many

Vaisnavite symbol and images.

Buddhist elements and contacts are numerous in the

Natha cult. The Tantra Yoga system which the Natha Yogis follow,

is a mixture of late Buddhism with the Brahmanic elements. In

Bengal, Matsyendra, Gorakha, Hadipa and others are claimed as

Buddhist saints. According to the traditions of Bengal,

Gorakhnath was originally a Buddhist by the name of .Ramanavajra

*149■ '
belonging to Vajrayana. He became convert to Saivism.. took

the new name and. became the great proponent of the latter cult.

In Nepal, as we know, Matsyendranath is identified with

i

Avalokitesvar and his annual festival there swings around an

150 - -
ancient Buddhist image. Jalandharinath appeared in the west

as a Saiva, bearing this name, and in the east as a Buddhist

bearing the name of Hadipa. In the works of Matsyendranath and

 77

his able disciple Gorakhnath, there is an indelible imprint

of Buddhist ideas and concepts; although Gorakhnath wanted a

reform against those tenets and practices of the Buddhist

influences.

Islamic contacts with the Natha cult are evidenced

in the shrines at Hirig Laj and Devi Patna. Here the Muslims

placed milk, rice, incense and lamp in the morning and evening.

There are groups of Musalman Yogis at these shrines.

Inspite of the Buddhistic and Vaisnava elements in

the Natha cult, it is essentially and originally a Saiva sect.

f- *

Mahadev or Siva is regarded as the first teacher. The holy

places of this sect are mostly of Saivite significance. People

of lower order in the society, particularly the peasants are

the followers of this cult. This has much resemblance with the
i

Mahima Cult of the 19th century.

 78

References

1. S.B.Dasgupta, Obscure Religious Cults, Calcutta (1969),

p.192.

2. Kalyani Mallick, Siddha Siddhanta Paddhati and Other

Works of the Natha Yogis. Poona (1954), p.l.

3. Encyclopaedia Britanica, Vol.VIl, (1768), p.206.

4. Orissa District Gazetteer, Puri, p.l36.

5. The Cultural Heritage of India, Vol.IV, p.281.

6. Orissa District Gazetteer, Puri, p.l36.

7. Kalyani Mallick, op.cit., p.3.

8. G.W.Briggs, Gorakhnath and the Kanphata Yogis,

Calcutta (1938), p.l.

9. Kalyani Mallick, op.cit., pp.3-4.

10. Ibid.

11. Ibid, p.4.

12. Sukumar Sen, Banqla Sahityara I.tihas, Part I, p.752.

13. Kalyani Mallick, op.cit., p.5.

14. Ibid.

15. H.P.Dwivedi, Natha Sampradya (Hindi), Allahabad (1950) ,

pp.142-147.

16. Kalyani Mallick, op.cit., p.6.

17. Ibid.

18. P.C.Bagehi, Kaulalnananimaya, Introduction, p.7.

19. Kalyani Mallick, op.cit., p.7.

20. S.B.Dasgupta, op.cit., p.192.

21. Kalyani Mallick, Natha Sampradayer Itihas, Darsan 0

Sadhanapranali (in Bengali) , Calcutta (1950), p.35.
 79

22. N.K.Sahu, Buddhism In Orissa, Utkal University (1958), p.172.

23. S.C.Das/ Pag, Sam Jon Zanq, Index, p.IX.

24. N.K.Sahu, op.cit., p.172.

25. Pag Sam Jon Zanq, p.122.

J.A.S.B., 1898, Part I, p.25.

26. S.B .Dasgupta, op.cit., p.223.

27. N.K.Sahu, op.cit., p.173.

28. Kalyani Mallick, op.cit., p.38.

29. Ibid, p.43,

30. Ibid, pp.42-45.

31. West Bengal District Gazetteers (Hoogly) (1972), p.208.

32. S.B .Dasgupta, op.cit., pp.197-198.

33. Ibid.

34. G.W.Briggs, op.cit., p.33, p.136.

35. Goraksa Siddhanta Sangraha, pp.44-45.

36. Sahara Tantra, quoted in the Goraksa Siddhanta Sangraha.

S.B .Dasgupta, op.cit., p.207.

37. R.Temple, The Legends of the Punjab, Vol.I, pp.18-19.

G.W.Briggs, op.cit., p.136.

38. H.A.Rose, A Glossary of the Tribes and Castes of the Punjab

and North-West Frontier Provinces, Vol.II, Lahore (1914),
p.397.

39. Census Berar Report, .1881, p.59.

40. S.B.Dasgupta, op.cit., p.207, vide f.n.3.

41. Vide, Sri-Jnanesvara-Caritra, pp.60-78.

42. Goraksa-vijaya, p.10.

43. Kalyani Mallick, op.cit., p.35.

44. S.B .Dasgupta, op.cit., p.306.

45. Ibid
 80

46. Kalyani Mallick, Siddha Siddhanta Paddhati and others

works of the Natha Yogis# Poona (1954), p.9.

47. S.B.Dasgupta, op.cit., p.382.

48. P.C.Bagchi, Introduction to Kaulainana nirnaya, p.6.

49. Ibid,, p.7.

50. Goraksa-Vijaya, p.13.

51. Vide Yogi-Sampradayaviskrti, Ch.II.

52. S.B.Dasgupta, op.cit., p.383.

53. P.C.Bagchi, Kaulainananirnaya, p.17.

54. Ibid, pp.29-32.

55. S.Levi, Le Nepal, Vol.I, Paris (1905), p.355.

Referred to by Bagchi, pp.22-23.

56. G.W.Briggs, op.cit., pp.72-73.

57. Ibid, pp.144-145, 231.

58. P.C.Bagchi, Kaulainananirnaya, Introduction, p.7.

*

59. Kalyani Mallick, op.cit., (1954), p.17.

60. Akulaviratantra, p.86.

Buddha Prakash, Aspects of Indian History and Civilisation,
Agra (1965) , p.294.

61. Kaulajnananimaya, XV, p.55.

62. Ibid, p.16.

63. Ibid, p.41.

64. Buddha Prakash, op.cit., p.298.

65. S.B.Dasgupta, op.cit., p.389.

66. Mohan Singh, Gorakhnath and Medieval Hindu Mysticism,

Lahore (1937), pp.22-23.

67. Kalyani Mallick, Natha Sampradaver Itihas, Dras'an 0 Sadhana

Pranali, Calcutta (1950) , p.5.,

68. Mohan Singh, op.cit., p.21.

69. Kalyani Mallick, op.cit., p.38.

 81

70. E.R.E., p.329.

71. H.P.Dwivedi, op.cit., p.96.

72. P.D.Barthwal, Nircruna School of Hindi Poetry,

Benaras (1937), p.892.

73. I_*A., Vol.VTII, p.299.

74. E.R.E., Vol.XII, p.834.

75. H.A.Rose, op.cit., p.398.

76. Bombay Gazetteer, Vol.V, p.85.

77. G.W.Briggs, op.cit., p.7.

78. B-D.Mohanty, Odisira Hatha Sampradaya 0 Natha Sahitva,

Cuttack (1968) ,' p.14.

79. E.V.Russell and R.B.Hiralal, The Tribes and Castes of

the Central Provinces of India, Vol.III, London (1916),
p.250.

80. Richar.C.Temple, Punjab Notes and Queries, Vol.II,

Allahabad, London, 1883-87, Para 126.

81. G.W.Briggs, op.cit., p.14.

Journal of Royal Society of Arts, Vol.L (1902), p.275ff.
I

82. Ibid.

83. H.A.Rose, op.cit., p.399.

84. G.W.Briggs, op.cit., p.15.

85. H.A.Rose, op.cit., p.140.

86. Ibid, p.390.

87. G.W.Briggs, op.cit., p.2l.

88. S.B .Dasgupta, op.cit., pp.391-392.

89. Ibid.

90. Kalyani Mallick, op.cit., p.77.

91. G.W.Briggs, op.cit., p.9.

92. H.P.Dwivedi, op.cit., p.142-147.

.93. Gopinath^Kaviraj, Some Aspects of the History and doctrines
of the Nathas, Published in the Princess of Wales Saraswati
Bhawan Studies, Vol.VI, p.23.
 82

94. S.B.Dasgupta, op.cit., pp.392-393.

95. Ibid.

96. Ibid, p. 394ff .

97. Bombay Gazetteer, Vol.XXI, p.185.

98. Kalyani Mallick, op.cit., p.116.

99. G.W.Briggs, op.cit., p.127.

100. Ibid, p.131.

101. Alexander, Statistical Description and Historical Account

of the North-Western Provinces of India, Gorakhpur, p.365.

102. H.H.Wilson, Religion of the Hindus, Vol.II> pp.201ff, 395.

103. E.V.Russell and R.B.Hiralal, op.cit., p.252 .

104. Census Report, Berar, 1881, p.60.

105. G.W.Briggs, op.cit., p.63.

106. Ibid, pp.63-64.

107. Vol.VII, p.47.

108. Gorekha Samhita, p;61.

109. B.D.Mohanty, op.cit., pp.30-31.

110. G.W.Briggs, op.cit., p.67.

111. Gazetteer of the Province of Sind, Vol.II, p.56.

112. G.W.Briggs, op.cit., p.65.

113. Ibid, p.64.

114. Aitken, Gazetteer of the Province of Sind, Part-A, p.164.

115. G.W.Briggs, op.cit., p.63.

116. Gorekha Samhita, p.62.

117. G.W.Briggs, op.cit., pp.69-70.

118. H.P.Dwivedi, op.cit,, p.ll.

119. G.W.Briggs, op.cit., p.67.

 83

120. Dohakosa of Tillopada, ed. P.C.Bagchi, Verse 7.

121. Charya Song. No.4.

N.K.Sahu, Buddhism in Orissa, Utkal University (1958),
pp.137-138.

122. Ibid.
Dohakosa of Sarahapada, ed. P.C.Bagchi.

123. Buddha Prakash, op.cit., p.293.

124. P.C.Bagchi, Kaulalnananirnava, Introduction, p.55.

125. Akulavirat antra, p.86.

126. Dalagovinda Sastra, Natha dharmara Krama Vikas

Cuttack (1971), pp.81-84.

127. Ibid, p.91.

128. Ibid, pp.123-125.

129. B.Bhattacharya, An Introduction to Buddhist esoterism.

Oxford (1932), p.26.

130. A.K.Banerjee, Philosophy of Gorakhnath, Gorakhpur, p.40«

131. . Kalyani Mallick, Siddha Siddhanta Paddhati and Other

Works of the Natha Yogis, Poona (1954), p.35ff.

132. A.K.Banerjee, op.cit., p.30.

133. K.Mallick, op.cit., pp.35-36.

134. Ibid, p.37.

135. A.K.Banerjee, op.cit., p.30.

136. D.G.Sastri, op.cit., pp.191-198.

137. A.K.Banerjee, op.cit., pp.30-31.

138. Ibid.

139. P.K.Bandyopadhyay, Natha Cult And Mahan ad, A Study in

Syncretism, Delhi (1992), p.53.

140. A.K.Banerjee, op.cit., p.31.

141. Ibid, p.32.

 84

142. Ibid, pp.245-246.

143. Nevill, District Gazetteer, Gorakhpur, p.239.

144. Tessitori, ERE, Vol.XII, p.835.

145. B.D.Mohanty, op.cit., pp.8-9.

146. Ibid,pp.9-10.

147. E.V.Russell and R.B.Hiralal, op.cit., Vol.III, p.250.

148. G.W.Briggs, op.cit., p.124.

149. Ibid, pp.150-151.

150. Sylvin Levi, op.cit., pp.347-355.

***