Shree Gorakshnath Gorathnath Pragat Din

Om Shiv Goraksha Jai Shiv Goraksha    Om Shiv Goraksha Jai Shiv Goraksha    Om Shiv Goraksha Jai Shiv Goraksha    Om Shiv Goraksha Jai Shiv Goraksha

NAVNATH

Nathyogis worship nine Nathas and eighty-four Siddhas. Nathas are religious leaders, or gurus, or guides, who derive their names from Adinatha, or Siva. Siva himself is called a Natha. While the word natha is a synonym for Hindu Yogi,' and while it is a sect name of the Kanphatas still, in this connection it refers to the nine great or deified and immortal teachers of the sect, of whom Gorakhnath is sometimes called the chief. They now live far back in the holy Himalayas Their names vary from people to people.

1. Gorakhnatha (the chief natha), matsyendranatha, Carpatnatha, Mangalnatha, Ghugo­natha, Gopinatha, Prannatha, Suratnatha and Cambanatha. They are not related to the divisions of the orders.
2. In another list nine Nathas are named, each of whom is identified with a Hindu god. These are:1. Aumgkar Adinatha (Lord of Lords), Siva; 2. Shelnatha (Lord of the Arrow Shaft), Krisna or Rama Chandra; 3. Santoknatha (Lord of Gratification) 4. Acalacambhunatha (Lord of Wondrous Immortality), Hanuman or Laksman ; 5. Gajbali Gajkanthnatha (Lord of the Elephant's Strength and Neck)) Ganesa Gajikarna (Elephant-Eared); 6. Prajnatha, or Udainatha (Lord of the People), Parvati; 7. Mayarupi Macchendranatha (The Won­drous Form), Guru of Gorakhnatha; S. Gathepinde Ricaya­kari, or Naranthar, Sambhujaiti Guru Gorakhnatha; 9. Gyansarupe, or Purakh Siddh Cauranjwenatha, or Puran Bhagat.
3. Still another list is: Orhkarinath, Visnu; Samtokanath, Visnu; Gajboli, Gajana, Hanuman; Acalesvar, Ganpati; Udayanatha, Surya; Parvati Prem, Mahadeo; Santhanatha, Brahma; Gyaniji Siddhacewarafigi, Jaggannath; Mayarupi, Matsya. The Nathas are also the guardian spirits of the Himalayan peaks.
4. Another list is:- 1.Adinath 2. Udaynath Parvati 3.Satyanath Brahamaji 4.Santoshnath Vishnuji 5.Achabhenath Shesh 6.Kanthadnath Ganeshji 7.Chaurangi Chandrma 8.Matsyendranath 9.Gorakhnath.
5. Another list is:- Omkarnath, Udaynath, Santoshnath, Achalnath, Gajbalinath, Gyannath, Chauranginath, Matsyendranath, Gorakhnath.
6. Another list is :-Macchendranatha, Gorakhnath, Jalandhernath, Kanifnath, Charpatinath, Naagnath, Bhartrharinath, Gahininath, Ravendnath.
7. Another list is:- Shri Gorakhnath, Javaalendra nath, Kaarina nath, Gahini nath, Charpath nath, Revan nath, Naag nath, Bharthari Nath, Gopichand Nath.

The Siddhas are famous saints, of exceptional purity of life, who have attained to a semi-divine existence through the practice of Yoga. They are supposed to be living in the fastnesses of the Himalayas. In the Nanak sakhi an account is given of Nanak's visit to their retreat. There he finds, in the residence of Mahadeva, Gorakhnath, Bhartrhari and others in company with these perfect Yogis. At another time Nanak met, at Gorakhhatri, eighty-four Siddhas who per­formed miracles and wonders before him. One made a deer-skin fly in the air, another caused a stone to move about, a third gave forth fire and a fourth caused a wall to run about.6 Later, he and Gorakhnatha talked together there.' Siddhas are referred to in Macauliffe.

Besides the chief Siddhas there are others who are sup­posed to be still upon the earth.
It is a well-known belief that the Nathas and the Siddhas follow Gorakhnath in his wanderings, and that the path of this journey may be traced by the small trees bearing sugar candy which spring up wherever they go.

Legend

From medieval times onward, Gorakhnath (Goraksa Natha) is the well-known wonder-worker and master Yogi of northern and western India; and he, and members of his order, are celebrated in legend and song in countless villages. From Nepal to Rdiputana, from the Panjab to Bengal, from Sind to the Deccan, tradition and folklore are full of allusions to Gorakhnath and recount his wonderful deeds. He is the famous saint and worker of miracles; the founder' and out­standing teacher of the kivite sect of ascetics, practicers of the Hatha Yoga, who are also called Nath Yogis; the great teacher of the Saivite faith, and finally the patron saint and tutelary of the state of Goraksa whose royal house used to rule in Nepal .

Gorakhnath has long since been deified, and, in popular religion, is considered a representative, even an embodiment, of siva. His name is also given to Siva. He is the creator in the dice-throwing ordeal in the Rasalu legend he is petitioned as a god.9 In the story of Hir and Ranjha he is worshipped with a platter of Milk and rice. And he is invoked elsewhere as a god."

A legend is current to the effect that Gorakhnath was born of dung and was found by Matsyendranath who made him a disciple." From Nepal comes the story that Siva after he had recited the Yoga doctrine to Parvati, standing on the sea shore,' while Matsy­endra (in the form of a fish) was listening, gave something to a woman to eat, with a promise that she would obtain a son. The woman did not eat the substance, but-cast it upon a dung-hill. Twelve years later, Matsyendra passed by the same spot and asked to see the child. He heard what the woman had done and ask to search in the dung heap. She there discovered a boy of twelve years. That boy was named Gorakhnath. Matsyendranath became his spiritual master and he served as dutiful disciple.

There are variants of these stories. A devotee of Siva, desiring offspring, received, at Parvati's intercession, ashes from Siva's dhuni. The devotee's wife was to swallow them. She did not, but threw them upon a dung-hill. Eventually a child was found there who was taken to Siva, and, by him, named Gorakhnath.

Another version of this legend relates that, when Gorakh­nath was seeking a teacher, he offered a loaf of bread on a pipal leaf at the seashore. A fish swallowed the offering and, twelve years later, gave a child in return. Siva named this child Matsyendra, and he afterwards became Gorakhnath's guru, or spiritual teacher.

The estimation in which the people hold the deeds and powers of Gorakhnath may be formed from a study of the more famous of the innumerable traditions and legends describing him and his disciple.

Many of the legends are sung even today by Goraknathis, and by other wandering singers as well, through the villages of the land. Amongst the most famous of them are those of Zahra, or Guga Pir, Puran Bhagat and his brother Raja Rasalu, Gopichand, Hir and Rafijha and Rani Pingla.

1. Guga or Zahra Pir was a Rajput who finally became a Musalm'an._His birth and the wonderful deeds which he was able to perform were dependent upon the good offices of the saint, Gorakhnath, who gave him his name and whose disciple he finally became. He is now worshipped as a snake godling, as one who has power over snakes and saves his followers from snake-bite. He grants boons, especially to barren women. Guga finally disappeared together with his horse in the bowels of the earth. In many places in the Panjab there are shrines connected with his worship, and these are often adjacent to shrines of Gorakhnath.
2. Among the most famous heroes of the Panjab are Puran Bhagat and his half-brother Rasalu. Puran, the elder, was betrayed by his father's younger queen, and was cast into a dry well to die. He suffered also the loss of his hands and feet. After twelve years he was rescued and healed by Gorakhnath. Through powers, which he obtained by auster­ities, Puran was able to grant his former betrayer, Queen Lunan, a boon and she bore a son named Rasalu. The exploits of this latter prince form a large body of legends. Rasalu's was a checkered life, full of love, adventure and intrigue. Puran became a Yogi, a follower of Gorakhnath. Rasalu finally became a Gorakhnathi, and an ardent disciple of the great Yogi.
3. A current legend concerning Puran Bhagat is as follows: Khatrani woman, when bathing in the Aik river, was wooed by a serpent called Basak Nag. She conceived and bore a son who was named Sulivan. He rose to be a man of great power and wealth, and, through the assistance of the serpent, was made a king. His fame became so great that even Vikram5ditya visited him at Sialkot. Sulivan refused to go to meet his royal visitor and a severe battle was fought in consequence, in which Vikramaditya lost his life. Raja Sulivan had two sons, Puran and Rasalu. Puran became a faqir. Raja Sulivan had two queens, the older of whom was the mother of Puran. The other queen, who was much younger, was barren. When Puran became a man, this younger queen made improper proposals to him. He refused to yield to her and she, consequently, brought false charges against him. These the king confirmed. Puran was then put to death, his hands and feet being cut off, and his body was thrown into a well in Karol, a village five miles from Sialkot. (The village is at present called Puranwala.) After some days a Yogi, who came for water, found the body in the well. Having learned, upon inquiry, the story of Puran's temptation and death, he pronounced a charm (mantra) over the body and Puran was brought back to life, and his hands and feet restored. Puran became a Nath Yogi. This well is still k wn as Puran's well.'
4. Several stories of Gopicand are available; among them one —from the Punjab one from Bengal, and another from Sind.4 The second is told under the title 'The Song of Manikcandra,' although Manikcandra's son, Gopicand, is the hero of the song. The stories recite the struggle and the difficulties that lay between Gopicand and his attainment of sainthood, or, in other words, tell of his renunciation of his throne and his choice of the life of a Yogi.
5. Hir and Ranjha are the chief characters of a romantic story mous in the Punjab. Ranjha, an indulged son, had to leave home after his father's death. He finally met Hir and hired himself out as a herdsman to her father. A long love intrigue led to scandal. Hir was finally married to another man. Ranjha then became a faqir, joining the band of Gorakhnathi Yogis at Tilla.Ranjha discovered the residence of Hir and took up his abode on the river bank opposite her. He used to visit her taking with him savoury dishes of flesh food. On one occasion, unable to secure game, he prepared a portion of his own flesh. But Hir was suspicious of the food and the expression of her doubts led to his confession. Thereupon she resolved to meet him at his place of abode. She used to cross the river on a float of earthen pots. Her female attendants, discovering, this, substituted, one night, pots of unbaked clay. As Hir reached mid-stream, the pots dissolved and she sank in the river. But Ranjha heard her cry and swam out to her. They disappeared together.

Gorakhnath exercised great powers over nature .Mayana (Gopicand legend) a boon that she would not sink in water. He turned the water of a well into gold and then into crystal. In Mewar they still treasure a sword of the hero, Bappa, which is said to have been presented to him by Gorakhnath, who pronounced over it an incarnation, thereby making it possible for Bappa to sever rocks with it.' When Gorakhnath and his company came into the royal garden at Sialkot (where Puran Bhagat was imprisoned in the well) everything became green, and the lakes were filled with water. And at another time when he came into a dried-up garden, he scattered ashes on it, and it began to bloom. His having caused a twelve years drought in Nepal has become famous. Again, he caused the very walls and all the instruments of a certain place to chant: 'Awake, Macchendra, Gorakhnath has come.

(Once he took the form of a fly in order to avoid guards on the border of a certain king's country; at another time he changed himself into iron, and again into a frog. He transformed certain of his disciples so that half of their bodies became gold and the other half iron." He turned himself into a leper before Vachal. The disciples who were sent by Gorakhnath to Karu to get the thread with which to draw Puran from the well, were turned by magic into bullocks. This was reported to him and he took ashes from his bag, charmed them and tossed them into the air. Thereupon the bullocks came to him and he patted them and changed them back into men. In return, being angry, he dried up all the wells, bringing their water into the one near himself. When the women came, all together, at his request to draw water, he took charmed ashes and, in the name of Matsyendranath, turned the women into asses.

Gorakhnath left his body asleep on his mat, and descended to the under-world of the god of snakes and there obtained the magic incense for Bachal.

There are in the legends interesting accounts of his restoring people to life. In the Bhartrharinirveda of Harihara,Act. II) Bharthari made test of his queen, by sending a false report of his death. She became sati and the king was distracted. He received news that Gorakhnath had power to relieve sorrow. The great Yogi came to visit him, and, seeing the situation, broke his bowl and wept over it, treating it with the same despair and sorrow that the king expressed over the body of the dead queen. Bhartrihari offered the Yogi a better bowl, and Gorakhnath promised to restore the queen to life. When she stood before him alive, the king refused to embrace her, since, in his despair, he had re‑ nounced the world, and he resolved to remain faithful to his vow. A second version of the story contains other details. It is as follows. The last Chandravati Raja of the Parmars was Hun. One day, while he was out hunting, he saw a Pardhi, while hunting, killed by a cobra. The wife of the hunter, finding him, placed his body on the funeral pyre, and, after feeding the fire with portions of her flesh, became sati. Impressed with this sight, Hun decided to test his queen, the Rani Prinigla. So he related to her the whole occurrence. She, the daughter of Somachandra, replied that even on news of the death of her consort, she would become sati. Later, Hun, on an expedition sent word of his own death. Although her Asso Pal plant revealed to her that the king was alive, she decided to prove her faith­fulness by dying and being burned. Han, anxious about his message, hastened home, arriving in time to see the funeral fire. He wandered around the pyre for days refusing to be comforted. Gorakhnath, happening at the place, asked the king why such mourning and received the reply that it was because of love for Rani Prinigla. Thereupon Gorakhnath dropped his begging bowl and, as it broke, began to weep in imitation of Hun. The king reminded the Yogi that his loss was not irreparable as was the loss of the queen. Then Gorakhnath said that he could restore the Rani to life. He sprinkled water over the ashes of the funeral pyre and twenty-five queens exactly like Pingla appeared. When he sprinkled water over them a second time, only Piringla remained. But, since Han had already decided to become a Yogi, he refused to receive her. More water was sprinkled and the queen, casting a reproachful look at Hun, disappeared. The king then became a Yogi.

It is reported that Gorakhnath destroyed the two sons of Matsyendrandth, in the,presence of a Bania and afterwards restored them to life. In another legend it is said that Gorakhnath killed the two sons of Macchendra, hung their skins on a tree, and then, after his inquiry about them, restored them to life.

Gopichand’s Sister was restored to life by the saint Gorakhnath. By casting some earth on his body, Gorakhnath restored to life disciple, who in the form of a stag, had been shot by Bhartari.

Mayana and Manikcand's widow, though with child, was forced to- perform sati but was miraculously preserved through the intervention of Gorakhnath.

Moreover, like many other great ascetics he was able to grant children to barren women. Vachal (Guga legend) received a son, Guga by name," and Kachal (Guga legend) two sons by favour of Gorakhnath, and Mayana, widow of Manikcand, as a boon, obtained a son eighteen months after her husband's death, the explanation being that he was given as a seven months' old fetus and his prolonged confinement in his mother's womb was due to his exceeding glory.

Instances may be given to show Gorakhnath as a great healer. In his youth he was forced to resort to magic to restore his own hands and feet which his stepmother had barbarously cut off.' He restored hands and feet to Puran Bhagat after the latter had lived helplessly in the dry well for tweve years. This he did by the sprinkling of water and prayer.3 He also restored Puran's sight, by going to Indra and obtaining help.

Another evidence of Gorakhnath's magic powers was in his insight. He was able to discern at a glance that Puran Bhagat was innocent. Fairies (pari) visited Puran in the well and were sent by him to Gorakhnath with news, and then the Yogi took steps to save 'my Puran.' Still, Gorakhnath's powers of discernment were sometimes limited. In the Dabistan is the record of a contest of power between Gorakhnaht and a sannyasi, Datateri, in which Gorakhnath disappeared in the water in the shape of a frog. But the sannyasi was able to find him and bring him forth. Then Datateri concealed himself in the water and Gorakhnath in spite of all his searching could not discover him, for he had become water and water cannot be distinguished from water.

Again Gorakhnath exercised such power that King Jewar, intending to slay Vachal with his sword, was unable to draw it from its scabbard.

In like manner Gorakhnath exercised such great power on half of his disciples that he proved himself superior to other Yogis. In the Tuhfat-ul-Karam it is recorded how Gopicand (Pir Pathao) of Pir Arr, in Sind, gained possession of the cave in the hill there, which was held by Dayanath. Gopicand brought Gorakhnath from Girnar to help him. Dayanath was a man of superior powers. He had a stable-basket which used of itself to clean the stables and keep alight sufficient fires for the 125,000 faqirs who used to live on this hill. He also had a bullock, which used to fetch water from the river filling his pakhal (water bag) himself. His beggar's bowl used to collect and bring alms from Samahi, by itself, and from it the 125,000 faqirs maintained themselves. He had a rag-rope and a cudgel, and if he wanted anyone bound and beaten, he said to the rope, `Bind that man,' and to the cudgel, `Beat him.' As soon as he would say these words the rope would bind the man and the stick would beat him. But when Gorakhnath came into the neighborhood, all these wonders ceased. Then Dayanath knew that it was because of the greater power of Gorakhnath. Thereupon he (Dayanath)

got angry and threw the hill into the sky, and, setting it on fire by a breath, departed to Dhinodhar hill in Kacch. Pir Pathan went to Guru Gorakhnath and reproached him, saying,

You are sitting here while Dayanath has set the hill on fire and cleared. The guru looked and saw that a fire was indeed burning between heaven and earth. Even while he (Gorakhnath) looked, through the power of his glance the fire was extinguished and the hill dropped and cracked in two. Gorakhnath then perceived that Dayanath was praying at Dhinodhar hill, standing on his head on a betel nut, and knew that after twelve months' prayer in this position he could by breathing thrice blast all Sind. Thereupon he extended his hand (to Kacch), though no one else could observe this action, and, seizing Dayanath by the ear, brought him back to Sind. The guru said to Dayanath,

Don't trouble the people. I promise you this blessing, that you and your successors shall never lack good horses and white clothes. He then made Dayanath his disciple, cutting his-ears and Putting ornaments in them; and placing a black thread-turban on his head, sent him back to Dhinodhar. Then Gorakhnath and Pir Pathan came to this hill with their disciples. As soon as they reached it, it began to tremble, whereupon Gorakhnath commanded: Drive a tent-peg and if that goes into the ground it will show that

we can stay here; otherwise it must be that the hill is not intended for us and we must go away. The peg was driven into the ground (although the place consists of solid rock) and Pir Pathan took possession of the cave in the hill.

Another incident showing Gorakhnath's power is that in which he sent an invisible army to the help of Guga against Prithavi Raj..

In the Punjab legend of Sntinath, Goraknath overcomes Jalandharanath of whom Gopicand was afraid. The story relates -that at this time there was a great gathering of faqirs in Gopicand's city (which was in Bengal) to which came Gorakhnath. To avoid this crowd Jalandharanath retired to the bottom of a well and covered himself with horse dung. All efforts at removing this were unavailing because the dung removed by day replaced itself by night. Finally Menavanti, Gopicand's mother, asked that Jalandharanath be brought forth from the well; but Macchendranath pointed out how dangerous this would be for Gopicand,1 since Jalandharanath would kill him with the mere sound of his voice. However, Macchendrandth said,

Let three images (murti) be made, one of iron, one of silver and one of gold, and I will so arrange that the strength of jalandharanath's wrath will be averted.

The images were made and Gopicand was ordered to approach the well and summon Jalandharanath. At the sound of his voice, Jalandharanath cursed him and bade him die, but only the iron image was destroyed. Again Gopicand called to Jalandharanath and this time the silver image was destroyed. On the third summons the gold image was shattered. When Gopicand called the fourth time Jalandharanath, realizing that there was a greater Yogi than himself present outside, came up out of the well.

It is said that when Bhimsen, one the heroes of the Mahabharata lay benumbed with cold on the snow-covered Himalayas, Gorakhnath revived him and made him king over the country stretching from the sources of the Ganges to Bhutan. A similar tradition has it that, during Yudhisthara's journey through the Himalayas to heaven, his brethren fell behind and perished one by one. Only Bhimsen survived. He was saved by Gorakhnath and made king of Nepal.

Guga received his power over serpents, through discipleship, from Gorakhnath, and he learned the art of charming snakes likewise from his great guru.' Guga restored to life the bullocks that had been bitten by serpents while they were conveying his mother, Bachal (Vacal), to her royal lord's (his father's) court. Guga, in the name of Gorakhnath, in the forest, played on his flute, and the serpents danced about him, although Basuk, their king, became angry. Then Tatig Nag (nag = serpent) in the form of a Brahman, was sent to Assam. The snake asked Gorakhnath's aid and succeeded in securing Raja Sanja's daughter, Chariyal, for Guga. She was bitten by a snake and healed through the power of the name of the Gorakhnath.

In the story of NirmaL Dai, the Naga princess who was married to Parag (Pariksit) and on whose account the war of extermination of serpents was carried on, Nag Tatig finally slew Parag’s. When Parag's posthumous son, Janmegi, attained the age of twelve he began to reign; and, finding out the cause of his father's death, sought the life of Tatig. Tatig in going to kill Parag besought the aid of Macchendranath (Matsyendrandth) and 'remembered Gorakhnath.' In seeking to escape Janmegi, Tatig appealed for help in turn to ascetics, to Siva, to Macchendrandth and to Gorakhnath ,in vain; but he finally escaped by meditation on Krisna.

The Nepalese legend in its various developments is of considerable interest. Here another example of Gorakhnath's power over nature is found, in his causing a twelve-years' drought in Nepal. The story goes' that Gorakhnath once visited Nepal. Because he was not received with sufficient respect, he took the clouds, fastened them in one of his bundles and sat on them, remaining motionless, in meditation, for twelve years. During that time there was no rain in Nepal. Finally, it chanced that Matsyendrandth passed by, and Gorakhnath, unreflecting, arose, out of respect for his guru. The clouds escaped thereupon and the drought was broken.

Another version of the legends attributes the drought to Gorakhnath's power of concentration.' Gorakhnath, an eminent saint, a disciple of Macchendranath, visited Nepal. While there he did not receive reverent enough attention. He, therefore, sat immovable for twelve years on a mound, south of Debi Patan. A long drought ensued. It was felt that the only relief was to get Gorakhnath to move. Consequently the king of Bhatgaon and an acharya (a teacher) made a pilgrimage to Kapotal mountain where Macchendranath resided, and, after much trouble, persuaded him to come to Nepal. When Macchendranath arrived in Nepal, Gorakhnath constrained by reverence for his spiritual superior, abandoned his posture and went to pay his respects. Thereupon rain fell continuously.

In one version of the story of Puran Bhagat Gorakhnath tests Puran's innocence by drawing him from the well by a thread spun by an unmarried virgin, using it in the name of Macchendrandth. His innocence was proved by a further test of boiling oil. However, the king, Puran's father, refused to believe this evidence and accepted the story told by his young queen, Lunan, claiming that Gorakhnath, by magic, had saved Puran. Consequently, Puran was punished with the loss of hands, feet and sight, and was cast into a dry well.

When Mahita accused Sila Dai, his wife, of intrigue with Rasalu, the name of Gorakhnath was called and she was proved innocent by dice. In another ordeal by boiling oil she was likewise proved innocent. But Mahita, insisting that Gorakhnath had worked a charm to save her, straightway became a Yogi, i.e., turned celibate,

Ashes have magic powers and with those from Gorakhnath’s sacred fire in Patal, Visnu created the world by scattering them on the primeval waters.

Gorakhnath himself is described as a parmhams (an ascetic of the highest order, one who has subdued all his senses by abstract meditation), mighty and devout.

The initiation of Yogis attracts a good deal of attention and makes a deep impression. At the ceremony offerings were made.' Ranjha brought five rupees and betel leaves when he asked Gorakhnath for initiation. When Gopicand was made a Yogi a great company was present. Gorakhnath came on a chariot of flowers and the whole affair was on a grand scale. Gopicand made handsome presents. In fact, his mother, Mayans, brought to the ceremonies 1,600 ascetics, and The essential parts of the ceremony were the splitting of the ear, tonsure, the covering the body with ashes and the giving of the mantra. Gorakhn5th pierced Puran Bhagat's ears, put the mudrd (ear-rings) in them, and then whispered the mantra in his ear. (Kanon men phunk lagai, `blew into his ears.")

Having shorn off some of his hair, he pierced his ears with his own hands and put the rings in them, and so Puran became a Yogi.'

Bhartrhari said to Nanak:

The form of the Yog is the ear-ring, the patched quilt, the wallet, the staff and the horn, the sound of which is emitted in the Universe.' Gopicand, the king, was reduced to great straits. He left his kingdom and wandered in the jungle, living on leaves of trees. One day he came to his mother's city. His mother recognized him and called to him. She said, `You are my son ; I am grieved at seeing you iu this condition. You must be very verminous, let me clean you.' While removing the vermin she pulled out a hair. The king exclaimed, 'Are you removing vermin or pulling out my hair?' She said, `Does it hurt you when a hair is pulled, or what?' He said, 'Yes.' Whereupon his mother replied, 'If you feel pain from getting one hair pulled, don't you think the trees from which you have been picking leaves must also have felt pain?' For this reason he gave up picking leaves to eat.

And Gopicand is reported as saying:

When I was lord of my kingdom, 0 my mother, then did I eat rice in many a golden dish. Now I am a beggar with not a single Kaori; I cannot eat from a golden plate.

He took a plantain leaf and cut it. Thereon he placed a little rice. He took the shell of a broken gourd and from it drank a little water. He washed his face and hands with water.

Then what did he do? He uttered the words Sri Krishna and ate food. One mouthful, two mouthfuls, five mouthfuls he ate. Then he looked towards the water which was trickling out of the broken gourd. He put his face to the earth and sipped water.' His lot for many years was a hard one, in long journeys and heavy burdens it the direction of his guru, and years in prison in the house of a harlot. He finally collapsed carrying heavy burdens.

There are many passages describing the difficulties and the utter renunciation that initiation entailed. To Ranjha it was said: The taste of a jogi is bitter and sour. You will have to dress as a Jogi, to wear dirty clothes, long hair, cropped skull, and to beg your way through life. You will have to meditate on your guru and hold your breath in your mid-most throat. You will have to give up the pleasures of birth, to cease to rejoice when friends come or grieve when they die. You will have to abstain from casting eyes on women. You will have to become divinely intoxicated by taking kand, mul, post, opium and other narcotic drugs.' You will have to think the world a mere vision. You will have to go on long pilgrimages to Jagannath, the Godavari, the Ganges, and the Jurnna. Yog is no easy task. You Jats (i.e. luxury-loving princes) cannot attain jog.

Thus the novice was warned against the difficulties of the ascetic life and discouraged from choosing the life of a Yogi. Renunciation was complete.

These warnings are a description of the ascetic life. Gorakhnath said to Puran Bhagat:

Yog you must not think of. The performance of jog is beyond you. You will have to suffer hunger and thirst, to bear trials with patience, and to renounce the world. You will have to leave behind all the pleasures of sense and to enter upon a life most difficult to pursue'

The commonly held belief is that not many who don the Yogi's garb are sincere.

Literature

There are a number of works which nath yogis use . some of them are believed to be the words of GURU GORAKSHNATH JI and are attributed to him ,others have been written on him by nath yogis and other scholars .The name of some of the books on GORAKSHNATH JI have been given below .

1. Amanks.
2. Amrowghasaanm.
3. Avadhutgita
4. Gorakshkalp.
5. Gorakshkaumadi.
6. Gorakshgita  .
7. Gorakshchikitsa.
8. Gorakshkavach.
9. Gorakshpadhyati.
10. Gorakshsatak.
11. Gorakshsastra
12. Gorakshsamhita
13. Chatursityasan
14. Gyanprakashsatak
15. Gyansatak
16. Gyanamrityoga
17. Mahartharmanjari
18. Sabdi
19. Padhya
20. Sasiya Darshan
21. Pransankali
22. Narvabodh
23. Atmabodh
24. Abhaymatra jog
25. Pandhra Thiti
26. Saptawar
27. Romawali
28. Gayantilak
29. Gayanchautissa
30. Panchamatra
31. Goraksha Ganesh Gosthi
32. Gorakshdatta Gosthi
33. Mahadev Goraksh Gosthi
34. SisyaPuran
35. Dayabodh
36. Jati bharovwali
37. Navaghra
38. Astaparchaya
39. Raharas
40. Gayanmala
41. Vrat
42. Niranjan puran
43. Gorakshvachan
44. Indra devata
45. Mul gharbawali
46. Astmudra
47. Chaubis sidha
48. Sasthachari
49. Panchagani
50. Astachakra
51. Abilsiluk
52. Khafirbodh
53. Goraksha Pancha
54. Goraksha Sahasranama
55. Jnanmrta

Manuscripts at Mehrangarh Museum

1. 1639 navnath swarup katha
2. 1640 navnath swarup katha
3. 1629 navnath saharsanam
4. 1630 navnath saharsanam
5. 1631 navnath saharsanam
6. Navnath kavach
7. Chaiyra namvali
8. Kanthadi Bodh (Yoga)
9. Gopichand Shabdi (Yoga)
10. Goraksha Upnishad
11. Gyan Tilak (Yoga)
12. Narvai Bodha (Yoga)
13. Shisya Dharshan(Yoga)
14. Shodasha Thithiya (Yoga)
15. Saptvaar(Yoga)
16. Nath Puran
17. Machendra Goraksha Sanvaadh(Yoga)
18. Goraksha Oali
19. Abhaya Yatra(Yoga)
20. Romaavali(Yoga)
21. Kaaphara Bodha(Yoga)
22. Kaaphara Bodha(Misra Yoga)
23. Kaya Bodha(Yoga)
24. Goraksha Ashtaka(Yoga)
25. Goraksha Kundali
26. Goraksha Ganesha(Yoga)
27. Goraksha Ganesha(Misra Yoga)
28. Goraksha Gayatri (Misra Yoga)
29. Goraksha Gayatri(Yoga)
30. Gorakshanath gun chandh
31. Gorakshanath ka paad(Misra yoga)
32. Gorakshanath ka paad(yago)
33. Gorakshanath ka paad(kavya)
34. Goraksha bodh
35. Goraksha satak
36. Goraksha sabdi(yoga)
37. Goraksha sabdi(misra yoga)
38. Goraksha sabdi(misra kavya)
39. Goraksha bandi
40. Goraksha shrot
41. Gyan chutisa
42. Gyan tilak
43. Navrav bodh
44. Nath charitra
45. Bharamgyan
46. Bharatri ki sabdi
47. Mahadev Goraksha samvad
48. Rambodh
49. Sapthwar

Manuscripts at Mehrangarh Museum

1. Gorakshnath
2. Charpatinath
3. Bharat hari
4. Gopichand
5. Jalandhar pav
6. Haali pav
7. Midaki pav
8. Kanari Pav
9. Jati Hanvat
10. Nagrajan ji
11. Mahadev ji
12. Parvati ji
13. Chaurangi nath
14. Sidha ghora choli
15. Sidha hartali
16. Chunkarnath
17. Sidha garib ji
18. Davel ji
19. Datt ji
20. BalNath
21. Dhundhlimal
22. Ajjayapal
23. Prithavinath
24. Jog granth
25. Satbar granth
26. Datt Goraksh samvad.
27. Gorakshya Balam, Guru-sishya Palam, Sesha Himalam, Sasikhanda bhalam
    Kalasya Kalam, Jeeta Janma Jalam, Bandey Jatalam, Jagadabjanalam
     Gorakh Nath is also Known as Gorakshya Nath. He is the Yoga power of Lord Shiva, who himself is the whole universe. There are many meanings for the name. First let's separate the name into smaller parts
    Go + Rakshya = Gorakshya
    The meaning of Go are Cow, Earth (or universe) or the Indriya (Through which person interacts with the outer world also moha or attachment). The meaning of Rakshya is to protect.
    The combined meaning becomes as such
    The one who protects us from the un-escapable net of moha by protecting the indriyas. When all the individual are protected from misutilizing their bodies, which develops the mind so much that we become able to know all the things in the universe, then the universe is protected as a whole.
    

    

    He is the teacher of Yoga. Yoga means the re-unification of the soul and the super soul (himself). We cannot write about him due to our inefficiency. One of the slokas is listed below which tells something about him.
    

    

    Tum Sata-Chita-Aananda Sada Shive, Aagama Nigama Parey
    Yoga Pracharana Karana Yuga Yuga, Gorakh Rupa Dharey

    You are the super being, Sada Shiva. Farther than the knowledge of Aagama and Nigama.
    You come here in the form of Gorakh Nath for preaching Yoga (Knowledge for reunification), time to time.

    The full Bhajan is given in the Bhajan segment of the site.
    Another sloka describes him as
    

    Gorakshya Balam, Guru Sishya Palam, Sesha Himalam, Sashikhanda Bhalam
    Kalasys Kalam, Jeeta Janma Jaalam, Bandey Jatalam, Jagjadabjanalam

    Gorakshya Balam - Gorakhnath in the form of child
    Gurusishya Palam - The founder of Guru Sishya (student) custom
    Sesha Himalam - Who sits on the sesh (king of snakes) or who is very fair coloured like the himalayas
    Sashi-Khanda-Bhalam - Moon (Sashi) in crescent phase (khanda) at his forhead (bhalam)
    Kalasya-Kalam - Who is is death of the death. or who has won the time
    Jeeta Janma Jaalam - Who can win the process of rebirth and death.
    Bandey Jatalam - We salute the jatadhari (with jata or long hair on head) gorakh
    Ja
    
    

    गोरक्षपिठ सिद्धाचल मृगस्थली (Gorakshya Peeth Siddhachal Mrigasthali) is located at the ancient place, loved by many siddhas over the time. This place is considered to be loved by lord Shiva and Parvati. This place is in between Pashupatinath at North, Guheshwori at south and Gauri-Ghat at West. It is surrounded at its three sides by Bagmati river. This is the famous place where Shiva used to roam in the form of deer. This is the place where Gorakshya Nath Meditated and Macchendra Nath blessed him. Now, there is a Gorakh Nath Temple and ashram with many Nath Yogis at this place.

    About aasram Gorakhnath Gorakhbodh Navanath and 84 Siddhas Nath Temples in Nepal Nath Yogis Learn Yoga Mantra Tantra Gorakshya Links

    गोरक्ष बालं गुरूशिष्य पालं शेष हिमालं शशिखण्ड भालं । कालस्य कालं जीत जन्मजालं वन्दे जटालं जगदाब्जनालं ।। Gorakshya Balam, Guru-sishya Palam, Sesha Himalam, Sasikhanda bhalam Kalasya Kalam, Jeeta Janma Jalam, Bandey Jatalam, Jagadabjanalam                              Nine gurus[edit] Jalandharnath The Navnath Sampraday believes Rishi Dattatreya, an incarnation of the Hindu trinity Brahma, Vishnu and Shiva to be its first teacher.[1][3][4] The nine teachers, collectively known as Navnaths, are considered representative of great teachers in this tradition or parampara.[4] Several lists are known: Frydman[edit] According to Maurice Frydman, the editor of Sri Nisargadatta Maharaj's I Am That, "the most widely accepted list"[5] is as follows: Machindranath or Matsyendranath Gorakshanath or Gorakhnath Jalandharnath or Jalandernath also known as Jan Peer Kanifnath or Kanhoba Gahininath also known as Gaibi Peer Bhartrinath or Bhartarinath or Raja Bhartari Revananath Charpatinath Naganath or Nageshnath Ranchhod Nath Mullarpattan[edit] Suamitra Mullarpattan, translator of Nisargadatta maharaj, gives the following list:[4] Matchindra-Nath (9th Century), "who was said to be, initated by one of the three primary Hindu gods (Vishnu, Shiva, Brahma), namely by Shiva, in the science and teaching of Yoga."[4] Goraksha-Natha Jalandhar-Nath Kanifanath Charapati-Nath Naganath Bhartari-Nath Revan-Nath Gahininath List 3[edit] Matsyendranath (the chief natha), Gorakshanatha, Charpatinatha, Mangalnatha, Ghugo­natha, Gopinatha, Prannatha, Suratnatha and Cambanatha. They are not related to the divisions of the orders.[6] List 4[edit] In another list each Natha is identified with a Hindu god:1. Aumgkar Adinatha (Lord of Lords), Siva; 2. Shelnatha (Lord of the Arrow Shaft), Krisna or Rama Chandra; 3. Santoknatha (Lord of Gratification) 4. Acalacambhunatha (Lord of Wondrous Immortality), Hanuman or Laksman ; 5. Gajbali Gajkanthnatha (Lord of the Elephant's Strength and Neck)) Ganesa Gajikarna (Elephant-Eared); 6. Prajnatha, or Udaynatha (Lord of the People), Parvati; 7. Mayarupi Macchendranatha (The Won­drous Form), Guru of Gorakhnatha; S. Gathepinde Ricaya­kari, or Naranthar, Sambhujaiti Guru Gorakhnatha; 9. Gyansarupe, or Purakh Siddh Cauranjwenatha, or Puran Bhagat.[6] List 5[edit] Orhkarinath, Visnu; Samtokanath, Visnu; Gajboli, Gajana, Hanuman; Acalesvar, Ganpati; Udayanatha, Surya; Parvati Prem, Mahadeo; Santhanatha, Brahma; Gyaniji Siddhacewarafigi, Jaggannath; Mayarupi, Matsya. The Nathas are also the guardian spirits of the Himalayan peaks.[6] List 6[edit] 1.Adinath 2. Udaynath Parvati 3.Satyanath Brahamaji 4.Santoshnath Vishnuji 5.Achabhenath Shesh 6.Kanthadnath Ganeshji 7.Chaurangi Chandrma 8.Matsyendranath 9.Gorakhnath.[6] List 7[edit] Omkarnath, Udaynath, Santoshnath, Achalnath, Gajbalinath, Gyannath, Chauranginath, Matsyendranath, Gorakhnath.[6] List 8[edit] Macchendranatha, Gorakhnath, Jalandhernath, Kanifnath, Charpatinath, Naagnath, Bhartrharinath, Gahininath, Ravennath.[6] List 9[edit] Shri Gorakhnath, Javaalendra nath, Kaarina nath, Gahini nath, Charpath nath, Revan nath, Naag nath, Bharthari Nath, Gopichand Nath.[6] The nine Naths are the incarnations of Nine Narayanas who help Lord Narayan in taking care of the worldly activities. Lord Krishna had summoned the nine Narayans to his court for deciding the establishment of Nath Sampraday.Narratives[edit] Navnath pothi / Navnath Bhaktisar[edit] The "Navnath Bhaktisar" also known as the"Navnath pothi" narrates the Navnaths' births, their lives and deeds. As the Navnath are strongly worshiped in Maharashtra, the book is written in Marathi. It is written by Malu Narhari. In this text, the author mentions at the end of each chapter that this text is a translation into Marathi of the original text 'Kimayagaar' by Gorakhnath, one of the Navnath. Mahabharata[edit] The coming of the Navnath - or nine prophets - is mentioned in the Mahabharata. Krishna called a meeting of all demi-gods, angels and saints to give his message of how he would continue his message of spreading good after his mission is over on earth. Krishna said he would send his own light in the form of nine saints or prophets, who will go to different parts of earth and throughout the universe where life exists. Lord Krishna also mentions that these prophets or saints will spread the message of Love, overcoming obstacles in order to unite with Mahavishnu or Shiva or Shakti. Krishna said that they would help only those who have good souls and true believers. Jan Pir and Ghaibi Pir[edit] It is believed by some[who?] that two of the Navnath saints, Jalandhar Nath & Gahini Nath known as Jan Pir and Ghaibi Pir, are among the five pirs who propagated the message of Allah or Mahavishnu or God. These people[who?] believe that all religions pray to the same God but in different languages. According to another of Gahini Nath's student' stories, Gyandev was allowed into the Masjid in Lahore by a voice from the sky. On coming to the masjid, Gyandev was stopped from entering by the Maulvi but the Maulvi heard a voice from the sky asking him to allow Gyandev entrance, saying Gyandev is the son of GOD himself. Thus the Maulvi embraced Gyandev and allowed him to stay in the masjid along with his brother and sister.              [edit] Main article: Navnath Sampradaya The Navnath sampradaya spreads the message of Krishna that God exists everywhere and not just in a particular form or lack thereof. The Avatar of Dattatreya (Unified form of the trinity) came on the mission on earth to dispel confusion of earthlings who thought the three are different.[citation needed]The Navnath Sampradaya or 'Navnath Parampara', is a Hindu sampradaya or parampara based upon the lineage of the Navnaths.[4] The teachings of the Nath Sampradaya have, over the centuries, become labyrinthine in complexity and have assumed different forms in different parts of India. Its teaching emphasises that the Supreme Reality can be realised only within the heart.In the day-to-day instructions to their devotees the Nath Gurus seldom refer to the metaphysics discovered by the scholars in their teachings. Chanting of sacred hymns and devotional songs as well as the worship of the idols is a traditional feature of the sect.[citation needed]                               References (Books):

28. 1. Gorakhnath And The Kanphata Yogis -- George Weston Briggs
    2. Philosophy Of Gorakhnath -- A.K.Banerjea
    3. The Dabistan -- David Shea and Anthony Troyer
    4. Hatha Yoga Pradipika -- Swami Muktibodhananda
    5. Shidashidhantphadhati -- Swami Dwarakadas Shartri
    6. Gorakshnath Nath Sampradya -- Dr. Narendranath Udadhaya
    7. Creation Of Nath Sidhas – Hajariprasad Dewadi
    8. Goraksh Bani – Dr. Pitambardatt Barthawal
    
    
    References (Websites):
    1. Http://www.rudraksham.com
    2. Http://www.kheper.net/topics/tantra/natha_siddhas.htm
    3. Http://www.omaadesh.org.np