GOVERNMENT OF INDIA DEPARTMENT OF ARCHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY

CLASS 7348 CALL No 294.55 Bri

D.Q.A. 79.

THE RELIGIOUS LIFE OF INDIA

PLANNED BY THE LATE J. N. FARQUHAR, M.A., D.Litt., D.D.

EDITED BY NICOL MACNICOL, M.A., D.Litt., K. K. KURUVILLA, M.A., B.D., AND E. C. DEWICK, M.A.

ALREADY PUBLISHED

THE VILLAGE GODS OF SOUTH INDIA. By the RIGHT REVEREND HENRY WHITEHEAD, D.D., formerly Bishop of Madras.

THE AHMADIYA MOVEMENT. By the late H. A. WALTER, M.A., Lahore.

THE CHAMARS. By G. W. BRIGGS, M.Se., Cawnpore. THE HINDU RELIGIOUS YEAR. By M. M. UNDERHILL, B.Litt., Nasik.

THE CHAITANYA MOVEMENT. By M. T. KENNEDY, M.A., D.D., Calcutta. RAMDAS AND THE RAMDASIS, By WILBUR S. DEMING, Ph.D., Satara,

WITHOUT THE PALE. The Life Story of an Outcaste. By MRS. SINCLAIR STEVENSON, M.A., D.Sc., Rajkot. KABIR AND HIS FOLLOWERS. By F. E. KEAY, M.A., D.Litt., Saugor, C.P.

THE RELIGIOUS LIFE OF INDIA = THE SAKTAS OF BENGAL. By E. A. PAYNE, B.A., B.D., B.Litt., London. THE SADHS. By W. L. ALLISON, B.A., B.D., Gwalior. THE MAHAR FOLK. By ALEXANDER ROBERTSON, M.A., Nagpur.

VOLUMES UNDER PREPARATION THE DADUPANTHIS. By W. G. ORR, B.D., Jaipur. THE TAMIL SAIVA SIDDHANTA. By H. A. POPLEY, B.A., Salem. THE MANBHAUS. By J. B. PRIMROSE, M.A., Bombay. THE CHUHRAS. By A. DAULAH, M.A., and H. D. GRISWOLD, M.A., Ph.D., D.D., Lahore. PORTUGUESE INDIA AND THE GOANESE. By W. H. LYON, M.A., Vengurla. THE BHANGIS, By F. HENNINGER, B.A., Meerut. THE SHIAHS. By J. N. HOLLISTER, Almora. THE GONDS. By Miss V. ELLIOTT, Disciples' Mission, C.P. THE GAROS OF ASSAM. By A. F. MERRILL, Garo Hills.

EDITORIAL PREFACE

THE purpose of this series of small volumes on the leading forms which religious life has taken in India is to produce really reliable information for the use of all who are seeking the welfare of India. Editors and writers alike desire to work in the spirit of the best modern science, looking only for the truth. But, while doing so and seeking to bring to the interpretation of the systems under review such imagination and sympathy as characterise the best study in the domain of religion today, they believe they are able to shed on their work fresh light drawn from the close religious intercourse which they have each had with the people who live by the faith herein described; and their study of the relevant literature has in every instance been largely supplemented by persistent questioning of those likely to be able to give information. In each case the religion described is brought into relation with Christianity. It is believed that all readers, in India at least, will recognise the value of this practical method of bringing out the salient features of Indian religious life.

. THE RELIGIOUS LIFE OF INDIA

GORAKHNĀTH AND THE KĀNPHAȚA YOGĪS

BY GEORGE WESTON BRIGGS PROTESSOR OF THE HISTORY OF RELIGIONS Darw UNivasIrY AUTHOR OP The Chamdrs

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MAGDEJA

PREFACE

THE cult of the Kanphata Yogis is a definite unit within Hinduism; but the ideas and practices of the sect reach a much wider distribution than the order. In this study of these Yogis what may seem like undue attention is given to legend and folklore in general, and to the description of institutions, but this has been necessary in order to create the proper background for the understanding of the special Yoga of the sect. The study has been carried on in the midst of regular tasks, both in India and in this country, over a long period of time. A good deal of the data supplied by others has been checked as the author has met with Yogis in many places, and with some Gorakhnathis many times. The analysis of the subject-matter of this study has been made so that the first two sections of the book may serve to illustrate the third. The assumption has been maintained throughout, that folklore and tradition are indispensable to an understanding of the growth and influence of the sect; and that popular views concerning Yogis are as essential for an understanding of this phase of the religious life of India as are the formulated texts of the sect. The use of various spellings of names and places corres- ponds with practice in different areas. The Sanskrit text here presented has not been, so far as the author knows, heretofore translated into English. There are, in other works, quotations including in all practically every verse of the Goraksasataka, but the English translations of those verses are often in very free renderings. The translation here offered has been checked with the extensive commentary by Laksmi Narayana, attached to the 'Poona' copy of the Goralsalataka. The translations of passages from other Sanskrit texts of the sect are also by the author.

x PREFACE The attempt has been made to present the whole matter objectively and without comment, reserving a few paragraphs in the last chapter for some personal opinions. When the study was begun, the author had little idea that it would lead where it has. He has had no desire to hold up to view any unpleasant aspects of Hinduism and can only plead that Hindus are much' more realistic and thorough in their criticisms of some of the practices here described. Special thanks are due to the mahants and gurus of the order, more particularly to those at Gorakhpur, Devi Patan, Țilla and Dhinodhar; and to a few friends in this country for council and for reading certain chapters of the book. The Reverend Daniel Buck and Pandit Brahmarșa Jagata- nand deserve separate mention, the one for his companionship, and as an interpreter in visits to Kanphata institutions, the other for assistance in the reading of Yoga texts. The late Professor A. V. Williams Jackson of Columbia University, Professor Franklin Edgerton of Yale University, and the late Dr. George William Brown of the Kennedy School of Missions have given generously of time and council. To the late Dr. J. N. Farquhar is due the impulse which started this investigation. His successors, the Reverend E. C. Dewick, M.A. and Mr. L. A. Hogg have rendered assistance in the later stages of its progress. The pictures reproduced in the book, with the exception of one, were taken by the author. The cut showing the cave-temple of Gorakhnath was furnished by Messrs. Con- stable and Company, Ltd., of London, with permission of H.H. the Maharaja of Nepal. The picture first appeared in Mr. Perceval Landon's Nepal, volume one, page sixty-six. The line drawings were made by George S. Briggs, a son of the author. Grateful acknowiedgement is made to the following pub- lishers for permission to quote from the volumes listed below. All of the excerpts are hoted in appropriate places in the text. The Secretary of the Delegates, The Clarendon Press: The Vedanta Sitras with Commentary of Ramanuja and The G. Thibaut. Vedänta Sütras tith the Commentary of Shankaracharya. By

TABLE OF CONTENTS

CHAP. PAGE

PREFACE ... ix ...

A. THE CULT

I. GORAKHNĀTHIS 1

II. THE ORDER 26 ...

III. Vows ... 44

IV. DIVISIONS OF THE ORDER ... 62

V. SACRED PLACIS ... ... 78 ...

VI. SACRED PLACES (Concluded) ... 98

VIL RELIGION AND SUPERSTITION 125

VIII. THE PANTHEON ... 150 ...

B. HISTORICAL

IX. LEGEND ... ... 179 ... ...

X. THE FORERUNNERS OF THE GORAKHNATHIS ... 208

XI. GORAKHNATH ... 228

XII. THE LITERATURE ... 251 ...

xiv TABLE OF CONTENTS

CHAP. PAGE XIII. YOGA AND TANTRA ... .. 258

C. THE SYSTEM XIV. THE GORAKSASATAKA ... ... 284

XV. MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 305

XVI. CHIEP AIMS AND METHODS ... 322

XVII. CONCLUSION 349

GLOSSARY ... 356

BIDLIOGRAPHY 360

PLATES

INDEX ... 369

CHAPTER ONE GORAKHNĀTHIS THE followers of Gorakhnath are known as Yogi, as Gorakhnathi, and as Darsani, but most distinctively as Kan- phata. The first of these names refers to their traditional practice of the Hatha Yoga, the second to the name of their reputed founder, the third to the huge ear-rings which are one of their distinctive marks, and the fourth to their unique practice of having the cartilege of their ears split for the insertion of the ear-rings. In the Panjab, in the Himalayas, in Bombay, and elsewhere they are often called Natha, which is a general term meaning ' master.' Women of the sect are similarly called Nathni. In Western India they are generally known as Dharamnathi (or Dhoramnathi), after a famous disciple of Gorakhnath, by that name. In other parts of India the names Kanphata and Gorakhnathi are commonly - used. It is said that the practice of splitting the ears originated with Gorakhnath,1 and that the designation Kanphata (literally, 'Split-cared') was a term of disrespect applied to these Yogis by Musalmans.1 The word Yogi is a general descriptive term, applied to many who do not belong to the Kanphatas. It 'has many shades of meaning, from that of saint to that of sorcerer or charlatan.'2 It is also a general term for ascetics, particularly : IA, vol. VII, p. 299. " BRI, p. 215; RTCCP, vol. III; BHCS, pp. 319 ff., 402; Wi, p.217. The following quotation is from RTCP, vol. II, p. 389. In the Panjab the term Yogi, is used to cover a wider group, 'that miscel- lancous assortment of low caste fagirs and fortune-tellers, both Hindu and Musalman, but chiefly Musalman, who are commonly known as

2 GORAKHNATH AND THE KĀNPHAȚA YOGIS for those who are endeavouring, by restraint and discipline of the body, to secure union with the Brahman. From the generalized point of view, the Gorakhnathis constitute the principal group and the better class of Yogis, although some of the less desirable characters of ascetics bearing the name Yogl, may be found amongst them. They form a distinct order of Yogis.1 Kanphata Yogis are found everywhere in India, being as [widely scattered as any of the ascetic orders.a They are met with separately as mendicants and as hermits, and in groups, in the Northern Deccan, in the Central Provinces, in Gujarat, in Maharastra, in the Panjab, in the provinces of the Ganges basin and in Nepal.3 It is not proper for Yogis to live alone; and they are not supposed to wander, but to abide in monasteries, or at temples, and to meditate. The books prescribe as follows, for Yogis: The practice of the Hatha Yoga should be carried out in a private cell, four cubits square, free from stones, fire and water, [situated] in a well-governed country, free from violence, where the law (dharma) is followed and where alms are abundant. [The cell] should

Jogis. Every rascally beggar who pretends to be able to tell fortunes, or to practice astrological and necromantic arts, in however small a degree, buya himself a drum and calls himself, and is called by others, a Jogi. Those men include all the Musalmins, and probably a part of the Hindus of the eastern distriets, who style themselves Jogis. They are a thoroughly vagabond set, and wander about the country beating a drum and begging, practising surgery and physic in a small way, writing charms, telling fortunes, and practising exorcism and divination; or, sitting in the villages, eke out their earninga from these occupations by the offerings made at the local shrines of the malevolent godlings of the Sayads and other Musalmin saints; for the Jogi is so impure that he will ent the offerings made at any shrine. These people, or at least the Musalman section of them, are called Rawal in the centre of the Panjab. Rawal corresponds to Nath. In Kithiawar they are said to exorcise evil spirits and to worship Korial. In Sialkot they pretend to avert storms from the ripening crops by plunging a drawn sword into the field or a knife into a mound, sacrificing goats and accepting suitable offerings.' 1 See Cenaus Report, North-Western Provinces and Oudh, 1891, pp. 225, 226; ERE, vol. XII, p. 833. " FORL, p. 347; BRI, p. 213. * Tessitori, ERE, vol. XII, p. 834; BRI, p. 213.

GORAKHNĀTHIS 3 be neither too high nor too low, free from cracks, hollows and holes, [and should have] a small door. [It] should be well plastered with cow-dung, clean and free from all kinds of vermin. On the outside [surrounding it] it should be graced with a beautiful enclosure [garden] with sheds, a platform and a well. These are the marks, as described by adepts in the practice of Hatha [Yoga], of a cell where the Yoga is to be practised. Having seated [himaelf] in such a cell, with his thoughts abandoned, [the Yogl) should practise Yoga in the manner indicated by his guru."1 Yogis go on pilgrimages, visiting shrines and holy places all over India.ª In the rainy scason of 1924, there were very few Yogis at Gorakhpur, most of them being away visiting various sacred places. However, they make their monasteries their headquarters. Some do live alone,4 in the jungles,

1 Hathayogapradipika, ch. 1, vv. 12-14. The Gorakhbodh allows otherwise (ERE, vol. XII, p. 832). " In earlier times they may have travelled further. The following report, while it denls with another type of ascetic, illustrates the fact that Indian ascetics have known great areas in Asia, The following is the statement of an 'cordhbabu" (ürdimabdhu) who claimed to have travelled extensively in Asia. Setting out from Bithur, he visited shrines in Central, Western and Southern India. Thence he travelled east, and then visited the holy places of Ceylon. He then proceeded to Malaya, and thence returned to India. Following the west coast of the peninsula, he visited Dwaraka, and Hing Laj; thence to Multin, Attock (Atak) and eastward to Hardwar. Retracing his steps west- ward, he visited Kabul, Bamian, Khurasin, Herat and Astrabad, and continued to the western borders of the Caspian Sea, Astrakin and Moscow. Thence travelling through Persia, he visited Hamadan, Ispahan, Siriz, Kermanshah and other cities. Sailing from Abushahr he visited cities, including Bahrein and Basrah. Unable to reach Bagh- dad, he sailed to Muscat and Surat. Then he visited Mokha and returned to Karachi and Sind. He then journeyed to Balk, Bokhara, Samarqand, Badakhshin. Thence he entered Kashmir and moved on into the Himllayas to Gangotri. He then travelled in Oudh and Nepal, visiting Kathamandu and the mountain regions beyond. Re- turning to Kithamandu, he set out for Tibet, reaching Lhlsa and Lake Manasorowara. He then returned to India and finally settled at Benares. This record of the sadhu's travels was made by Jonathan Dunean, Esq., at Benares in 1792, and Mr. Dancan reported that the ascetic gave circumstantial details of things in cities as far away as Moscow and Astrakin to confirm his statements. See Asiatic Resear- ches, vol. V, pp. 37 ff. *Holy men, in general, are not supposed to travel during the rainy season; but modern means of transportation are changing these customs. Bombay Gazetteer, vol. IX, p. 543.

4 GORAKHNATH AND THE KANPHATA YOGIS practising Yoga; but hermits of this kind are exceedingly difficult to find. The author was able to get track of but two adepts, Baba Hira Nathji at Kali Mohini in Alwar, between Bhatinda and Bandikui, and Bawa Tejnal, at Patanjali Asrama in Hardwar; and was unable to find either. Some of these are considered to be real adepts. Census figures dealing with Gorakhnathis are not satisfac- tory, because, in many instances, other Yogis (or 'Jogis") and mendicants are included in the enumerations. The census returns for 18911 show 'Jogis' under 'miscel- ancous and disreputable vagrants,' and enumerate 214,546 for India. The figures for the Provinces of Agra and Oudh2 were, Aughar, 5,319; Gorakhnäthi, 28,816; Jogi, including Gorakhnathi and others, 78,387. This would indicate that the Gorakhnäthīs, including Aughars, constituted about forty-

I vol. II, p. 14 (Statistics): Panjab 91,937 Rajputāna 49,262 Bombay ... ... 16,823 Central India ... ... ... 10,274 The Report, vol. I, Part. 1 (1911) gives the following comparative study: Faqir (1911) 979,293 (1901) ...

(1891) ... ... 1,212,648 ... 830,430 Part 2, Tables (1911) give the following distribution of Religious Mendicants, eto. : Bengal 47,666 Bihar and Orissa .. ... ... 16,388 Bombay Central Provinces and Berlr ... 94,764 94,933 North-West and Frontier Provinces ... 12,848 United Provinces ... 21,405 Rajputina Agency ... 170,135 Hyderābād ... 33,743 Kashmir Central Indian Agency ... 31,614 32,327 Bombay States ... ... ... 82,568

• Part 1, p. 225.

GORAKHNĀTHIS 5

five per cent of the Yogis.1 The same report for Agra and Oudha shows that the proportion of male to female Yogis was about 42/35; that Aughars were 2,422 males and 1,895 females; and Gorakhpanthis 6,955 males and 6,178 females. The figures are of special interest because these Yogis are generally supposed to be celibates." It is to be noted that many female Yogis are widows. Of the Yogis reported in the Panjab, 38,137 were Musalmans.4 The Census of 19015 shows, for India: Fagir, Hindu ... 436,803 Male/Female 252/185 Jogi, Hindu 659,891 do. 385/325 Jogi, Muhammadan 43,139 do. 21/22 Natha, Hindu 45,463 do .. 25/21 There were 10,947 Yogis in the Bombay Presidency.6

1 Census of India, 1891, North-Western Provinces, Part 3, p. 52:

JoGt AUGHAR GORAKH- PANTHI DIVISION Male Female Male Female Male Female

Meerut 23,767 19,331 Agra 2.584 2,258 Rohilkhand ... ... 3,500 2,845 In some In some Allahabad 2.962 3,109 Div isions Divisions Benares 436 430 Gorakhpur 5,811 4.952 Kumaon 2,581 2,180

Total 41,641 35,105 2,368 1,870 6,941 6,178

Total Oudh and N .- W. Provinces 42,562 35,822 2,422 1,895 6,955 6,178

• Part 3, p. 52. The largest number of Yogis was found in the Meerut Division, the Gorakhpur Division being second. * Martin (vol. II, pp. 484, 485) reported that though they were not permitted to marry they were at liberty to communicate with what- ever women they pleased. 4 Census of Panjab, Report, 1891, pp. 113-8. * Census of India, vol. I, Part 2, Tobles, pp. 283, 288, 301. . ETCB, vol. II, p. 103.

6 GORAKHNATH AND THE KANPHATA YOGIS In 19111 there were enumerated in India 979,293 faqirs, 814,365 Jogis and 698,036 mendicants; there being 15,000 Kanphatas in the Central Provinces. The enumeration for 1921* was: Jogi, Hindu ... 629,978 Male/Female 325/305 Jogi, Muhammadan 31,158 do. 141,132 16/15 Faqir, Hindu do. 80/61 Table XVII of the Imperial Census of India for 1931 shows under the headings of Aghori, Faqir, Jogi, Sadhu and Sannyasi a total of more than a million persons, not far from half of whom are females, but does not so return ascetics as to show how many Gorakhnathis there are in India. On the basis of the more detailed figures of 1891, the Gorakhnathis would still be very numerous. But no exact, or even approximate, statement can be made; simply, Kanphatas are very widely scattered and are exceedingly numerous. 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 guru, or teacher, splits the central hollows of both ears with a two edged knife (or razor).4 The slits are plugged with sticks of nim-wood; and, after the wounds have healed, large rings (mudra) are inserted. These are a symbol of the Yogi's faith. Some explain that in splitting the ear a nadi (mystic channel)s in the cartilege is cut, thus assisting in the acquirement of yogic power." The Yogi, wearing the mudra, becomes immortal .? The rings worn in Western India are about seven inches in circumference and weigh two and a quarter ounces or more,8 Weight is dependent upon the substance out of which the rings are made. In Kacch, where some of the wealthier Yogis wear mudras of gold, the strain of their weight is carried by a string, which is passed over the head.

1 Census of India, vol. I, Part 1, Tables, pp. 192, 198, 309. * RTCCP, vol., III, p. 250. " Cenms of India, vol. I, Part 2, p. 154. s See ch. xv. Aipanthis at Hardwar. 4 See OMAS, p. 165. * RTCP, vol. II, p. 398. (See the story on p. 9, below.) " Bombay Gazetteer, vol. V, p. 85.

GORAKHNĀTHIS 7 Rings are of two general shapes, flat and cylindrical; the former called darsan, the latter kundal. The word 'kundal' simply means 'round.' Darsan is a term of extreme respect. The use of the word is sometimes explained as a sign that the wearer has had a vision of the Brahman.1 The ring is sometimes called pavitri, "holy,' "sacred.' Rings are made of various substances. The rule seems to be that the initiate first wears rings of clay. A legend relates how Gorakhnath cut holes, three inches long, in Bhartri's ears and inserted ear-rings of clay. Some Yogis continue to wear earthen rings. But, since these are easily broken, others of more durable substances are usually substituted. The element of value also enters into the use of more substantial rings. Rhinoceros horn is a favourite substance for ear-rings. It is not casily broken. The practice goes back to an early period, for such rings are dug up, from time to time, in the oldest burial places of the sect, for example, at Tilla and in old Almora. The mahant (head of the monastery) at Tilla, in the Panjab, wore (1924) rings of rhinoceros horn covered with plates of gold. Rings of rhinoceros leather are not uncommon." A legend is available, explaining the use of rhinoceros horn, which accounts for the practice, not because the'rings are not easily broken, but for the reason that the rhinoceros is a sacred animal. The story is as follows: As a result of the great war between the Pandavas and the Kauravas (the ancient war which is the central theme of the Mahabharata) the Pandavas, having slain their kinsmen, a most heinous sin, were thereby disqualified from performing the funeral rites for them. They appealed to Brahma for absolution. In reply, the Creator commanded: 'First make the pilgrimage to Badrinath and Kedarnath.' The Pandavas straightway set off upon the journey. Returning from the Himalayas, they reported to Brahma and then again asked for permission to perform the funeral rites for their slain kinsmen (ancestors). Brahma gave instructions: 'Kill a rhinoceros, make a vessel of its skin, and with that offer water to your relatives. They

1 So explained to the author at Purl. Caleutta. " The author once saw especially fine ones at Gorakh Bansuri,

8 GORAKHNATH AND THE KANPHAȚA YOGIS will receive the oblation and then will be able to proceed to Paradise.' So the Pandavas slew a rhinoceros, made a vessel of its skin and from it poured out water to their kinsmen. The pinda was then offered (i.e. the funeral rites were per- formed) and the slain relatives attained Paradise. Since that time the rhinoceros has been considered a sacred animal, and that is why the Gorakhnathis make their ear-rings from its horn,1 Thin gold discs are sometimes seen. The pir (abbot) and some important Yogis of Dhinodhar, in Kacch, wear heavy rings of gold, darsan-shaped, inlaid with precious and semi- precious stones. A mahant from Delhi, in 1924, wore rings " of crystal with inlay of gold and precious stones. Other substances used are copper,ª stag's and antelope's horn, ivory, agate, jade, glass (white and coloured) and wood. In Mewar many Kanphatas use rings of conch shell. The conch is their battle trumpet." The wearing of the ear-rings is of great importance. If, by accident, one is broken, a model in cloth, or the singnad, must be substituted before the Yogi may partake of food, or perform his religious duties.4 Or, he must bathe and procure another before he cats with his fellows or engages in conversation. A Yogi must protect himself from having his rings torn out. In the old days he, whose ears had been mutilated, did not survive; he either died outright or was buried alive.s It is claimed in Kumaon that the practice still holds (1924).

" This story was obtained at Sri Nagar, Garhwal. The same reason is found to explain why followers of Guru Govind Singh use ear-rings made of the horn of the rhinoceros. There are many marks, in the lower Himalayas, showing where the Pandavas, with the dog, travelled in the course of their wanderings. At Deo Dhura may be seen great boulders said to have been thrown about in sport by the Pindavas; and near the temple of Devi there are two boulders cleft through by a fresh-looking fissure and there is a similar rift in the lower rock. The smaller, upper rock is said to be the wenpon with which Bhima cleft the great boulders. Holes in the rocks are still pp. 201, 202. pointed out as his finger-prints. Himalayan Gazetteer, vol. III, 1 The author saw fine ones at Puri in 1924. * BCI, vol. III, p. 198. 4 See RTCCP, vol. III, p. 250. Bombay Gazstieer, vol. VIII, p. 155.

GORAKHNĀTHIS 9 Even now a Yogi with mutilated ears cannot face the world. He must fee from his brethren; he must never be seen again; he is excommunicated; no tomb is erected over his body when he dies;1 others will not associate with him; and he is not allowed to share in religious ceremonies and he loses his pūjārī rights. There is conflict of opinion concerning the origin of the practice of wearing the rings. As stated above, the institu- tion of the custom is attributed to Gorakhnath. However, Siva is the great ascetic and he wears huge ear-rings." Legend records that ear-rings (kundal), made from dirt off her body, were attached to the body which Siva had left behind when he descended the lotus stalk in the form of an insect, by Sakti.a These car-rings were later changed into mudras. Siva's ears were split at that time. By this means the body . of Siva became immortal. Some trace the practice to Macchendranath, the guru of Gorakhnath. The Aipanthis of Hardwar say that Macchendranath, when he began to preach the Yoga, by order of Mahadeo, saw that Siva had his ears split and that he (Siva) wore the great rings. Macchendra, thereupon, longed to have similar rings himself. He began to worship Siva and so pleased the god that his desire was granted. Macchendranath was then ordered to split the ears of all who should become his disciples. Another legend, which connects the practice with Macchendranath, states that when he was born as a fish, he was discovered to have had rings in his ears.4 At Puri, they say that the order to split the ears came from Macchendranath. But the origin of the practice of splitting the ears is traced to others as well. It is said that Bhartri asked his guru. Jalandharipa, for a distinguishing mark. So holes, three inches wide, were made in Bhartri's ears and rings of clay were inserted. Later, those rings were changed for others of wood, then of crystal-gilt and finally of ivory.5 Legends and traditions which refer the custom to Gorakh-

1 RTCP, vol. III, p. 250. But, at Sri Nagar, they reported to the nuthor that he would have a samadh. ' FORL, p. 388. * RTCP, vol. II, pp. 391, 392. 4 Told to the author at Nasik. RTCP, vol. II, p. 398.

10 GORAKHNĀTH AND THE KANPHAȚA YOGIS nath are numerous. It is said that Siva ordered Par- vati to split Gorakhnath's ears1 and that thus the practice arose. Again, Karkai and Bhuskai received consent from their guru, Gorakhnath, to split each other's ears." The agree- ment was made at a place on the road to Hing Laj, a shrine which every perfect Yogi must visit. Gorakhnath is said to have split Bhartri's ears.2 Women who wear the mudra are numerous. They are chiefly widows who have become Yogis, and initiated wives of Yogis. However, not all women whose husbands are Yogis, have their ears split. Widows often take the vows, are initiated into the sect and then go on pilgrimage. Some of these are in charge of temples." Married women who are Yogis and who wear the mudra are not uncommon in Kumaon and Garhwal. But it is not according to rule that wives of houscholders wear the ear-rings.4 Aughars are followers of Gorakhnath who have not under- gone the final ceremony of having their ears split. A legend is current which serves to justify them in not completing initiation. Once two siddhas (perfect Yogis) tried to split the ears of a candidate who had been at Hing Laj; but they found that the slits closed as fast as they were made. So they gave up the attempt. Since then Aughars have dispensed with the custom.5 It will be seen, further on, that while many Aughars contemplate completing their initiation, Aughars. there is a division of Gorakhnathis who always remain The Gudara sometimes wears a ring, as do the Kan- phatas. These mendicants are Saivites, so-called because they carry a pan of metal in which is kept a small fire for the burning of scented woods at the houses of persons from whom they beg. They cry out, 'Alakh, Alakh!' Their peculiar garb consists of a large, round cap, a long ochre- coloured frock, and ear-rings like those of the Kanphatas,

1 RTCP, vol. II, p. 390. * RTCP, vol. II, p. 398. " For example, in Almora, the author met two such women and saw their temples. " So they said in Almora. RTCP, vol. II, p. 398. * Wi, pp. 235, 236; RTCB, vol. II, p. 22.

GORAKHNĀTHIS 11 or cylinders of wood passed through the lobe of the ears, which they term khecharimudra, the seal or symbol of the deity, 'of him who moves in the heavens.' The Gudara be- longs to the Aughar sect of Saivites founded by a Dasnami by the name of Brahmagiri, through the favour of Gorakhnath, who is said to have invested the ascetic with his ear-rings. The Gudara sub-sect wears the ring in one ear, and in the other a flat copper plate with the footprint of Aughar or Gorakhnath. Other groups wear rings of copper or of pewter in both ears. From the Nizam's Dominions it is reported that the various orders of Gorakhnäthis are distinguished by the kind of materials from which they make their ear-rings.i Both Aughars and Yogis of the sect wear a janeo, or sacred thread, which is made by certain members of the order, who are taught the art. It is not made by all Yogis nor by " Brahmans. The thread is spun from black sheep's wool' and consists of nine strands. It is worn around the neck. To this thread is attached a ring, which may be flat or cylindrical, called pavitri. It is made of deer's horn, rhinoceros horn, of bone, of brass or other metal. Brass rings obtained from Nepal have on their rim three images, that of Pasupati (Siva) with the trident on one side of it and the bull on the other. The ring represents Parvati. To the ring are attached, by means of a white cotton cord, a whistle, singnad, and a single rudraksa berry. The singnad is, as the name implies, a whistle made of horn, NA either of black-buck horn, of stag horn, or of rhinoceros horn. As a matter of fact, it may be made of wood or of jade. It is about two inches long. That of black-buck's horn is the most popular. The use of horn is explained in a legend about a king Bhartri (Bhartrhari). Once his seventy queens urged him to go hunting. While he was away he ran across a herd of seventy hinds and one stag; but was unable to overtake the stag. Finally, a hind asked the stag to allow himself to be

1 STCND, vol: I, p. 278. In the hills of Kumson many Yogis use cotton for this thread.

12 . GORAKHNATH AND THE KĀNPHATA YOGIS shot, and he agreed, on certain conditions, one of which was that his horn should be used for the Yogi's whistle.1 The singnad is blown before meals and before morning and evening worship.ª It may be blown before the Yogi performs his offices of nature. The mahant (abbot) at Dhinodhar uses his whistle in returning a salute and before performing his duties. One of his chief privileges is to blow his whistle when he worships his gods. The use of the whistle was ordered by Siva. It has a phallic significance, as has the pavitri which is associated with it. Some attach a tooth pick of silver to the thread. This may have a protective use against evil influenccs. Because the whistle is fastened to it, the thread is called singnād-janeo,3 Some Yogis wear around the loins, a special rope made of black sheep's wool to which they fasten the loin cloth, lanigoti. It is called arband-langot-nag. As the last word in this name signifies, they, except for the rope, go naked. This cord, which is an inch or more in diameter, is made on a bobbin, and is finished with a loop on one end and a button on the other.4 It is fastened in front. Most Yogis use a strip of cotton cloth instead of this rope of wool. A third 'thread' is worn by some Kanphatas. Special regulations go with its use. For example, while wearing this cord, and the other paraphernalia that go with it, the Yogi may neither sit nor stand still but must go out, as soon as he has put it on, and beg.5 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 bobbin cord." One end is finished with five tails, and the other has a bell, like a large,

1 RTCP, vol. II, p. 404. The whole story is told in ch. vil. : RTCCP, vol. InI, p. 250. Compare BHC, p. 403. Compare RTCP, vol. II, p. 399. The author saw an especially fine one at Devi Patan in 1924. 5 Dasnamis also, who are special devotees of Bhllirom, wear this cord. One such had on his forehead a jikd consisting of two curved, horizontal marks, both red; with a black dot between them and a black line below them. Hanuman is indicated by the red lines and the black line and the dot are for Bhlirom. PNO, vol. II, para. 126. Some say sixteen strands, some nine and some twelve.

GORAKHNĀTHIS 13 brass sleigh-bell, attached to it. Sometimes strips of red cloth are woven into the cord. The 'thread' is reckoned of various lengths, nine, eleven and one-half1 or twenty-three cubits;ª and is of about the diameter of a lead pencil, although it may be considerably larger. The cord may be worn as a sort of plaited net-jacket. In this case it is first doubled. The end, with bell attached, is hung down in front, the bell reaching to the knees; the cord is then thrown over the left shoulder and turned back under the right shoulder; then around the chest and under the left and over the right shoulder; it is crossed under the long section in front and then wound round and round the body, alternately under and over the front strands and plaited as it is wound about the chest. After the cord is adjusted, two rosaries are put on, one over each shoulder and under the opposite one. Smaller rosaries are put around the neck and on each forearm. 'Handkerchiefs' are fastened to the upper arms. The Yogi then takes his bowl, his bag and his fire- tongs and goes out to beg. The wearing of the cord is a matter of choice rather than of regulation. An occasional Gorakhnathi wears the usual janeo, or sacred thread of the Hindu. Yogis are met with who do not wear the sacred thread, singnad-janco. A Yogi who has attained to unusual spiritual eminence may discard the use of the thread and the ear-rings, saying that he wears them invisibly, or that he wears them underneath his skin. This is not an uncommon claim in legends about holy men.5 Although Kanphata Yogis wear no distinctive rosaries, they do use some that are of significance and of interest. One of these consisting of rudraksa berries is that commonly - worn by Saivites. It is hung around the neck and consists of thirty-two, of sixty-four, of eighty-four, of one hundred So they say at Devi Patan. . " So they say at Benares. " This paragraph is based upon exhibitions of putting on the hal matangd by Yogis at Cawnpore and at Benares. RTCP, vol. II, p. 402. " Compare Rle Dis, the Chamar, and his Brahmanical cord .- The Chamárs, p. 209.

14 GORAKHNATH AND THE KANPHATA YOGIS and eight, or even of more berries.4 A smaller one having eighteen2 or twenty-eight berries,8 is worn on the wrist, or elbow. This is called sumarani. The small rosary is often carried in the hand. Beads are used in worship and as a check on memory, while repeating the names of God. This is evident from the technical terms for rosary, japa mala, 'muttering chaplet' and sumarani, 'remembrancer. A Saivite has to recite the 1,008 names of his god. Rudrāksa berries (of the tree elæocarpus ganitrus5) are significant for the Yogi in many ways. The word 'rudraksa' means 'eye of Rudra (Siva)' and may refer to the third, now invisible, eye of that god, which will be opened for the destruction of the world.e There is a mark on the seed that is said to resemble an eye. Or, the berries may refer to the tears, shed by Siva? in rage when he set out to destroy the three cities, Tripura; for those tears became rudraksa berries. Again, some say that the string of 108 berries represents that many successive appearances of Siva on the earth.8 The size of the berries is of importance. 1Rudraksa berries are found with faces ranging from one to twenty-one in number, and each kind has a special signific- ance. The usual number of faces is five, and some say that this berry is sacred to Hanuman, or to the Pandavas. It also represents the five-faced Siva." Eighty-four beads make up the proper Snivite rosary. It is interesting to note that 84-7 x 12 and symbolizes the number of the planets (7) and the signs of the Zodine (12). 108-9x 12 where the moon is counted in its three phases as increasing, full and waning to make-up nine (9). 'Consequently these Hindu rosaries symbolize the whole circuit of the hosts of heaven.' (See, in Journal of the Royal Society of Arts, vol. L. (1902), p. 275 f., a discussion, by Sir George Birdwood, of a paper on 'The History of the Rosary in all Countries' by the Rev. H. Thurston, S.J.) 108 = 2ª x 3ª and is, therefore, an auspicious number. ISo reported at Dhinodhar. " So reported in the "hills.' * Siktas count up to one hundred, using the finger (joints) of the right hand, and keep score by joints of the fingers of the left hand. They use dead men's teeth and similar relics also, for beads .- ERE, vol. X, p. 848 f. * Seeds of the badar or jujuh. PNO, vol. II, p. 558. " NCS, p. 83. " ERE, vol. X, p. 848. " So reported in Benares. Bengali Religious Lyries, Sakta, p. 90. See Brahmanism and Hinduism, p. 82f.

GORAKHNĀTHIS 15 The number of faces is often merely of symbolic import- ance; for example, that of three faces represents the trident, or the triad; that of four, the four Vedas, or Brahma; that of six, the six systems of philosophy; that of seven, the seven the worlds; that of eight, the eight-armed Durga; that of nine, the nine Nathas; that of ten, the ten autaras (of Visnu); while that of eleven is sacred to Mahadeva and is counted as the 'very best' and is worn by celibates only. It is referred to as askand [(?) not spilling, as of semen]. The two-faced berry is worn only by a Yogi who is accompanied by his wife.1 A much valued berry is that which is double, that is, two berries naturally joined. If the total number of faces on the two be eleven, the double is called Gauri-Sankar, and it is sacred to Parvati (Gauri) and Siva. One-facedt 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, because it secures to the owner everything that he may wish. This rare type is often counterfeited." There is no 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, for one of another number of faces. Two rosaries made of white 'stone' beads (really nummu- litiesa) are greatly prized by Yogis. Both are obtained on the difficult pilgrimage to the Vamacara Sakti Temple at Hing Laj.4 That made of the smaller 'stone' beads is called Hing Laj ka thumra; the other, made of larger beads, Asapuri. The former is said to represent grains of millet (jawar), the latter, grains of rice, or bajra.5 The former is the more commonly 1 RTCP, vol. II, p. 399. " A sced of this kind belonged to Kharak Sing, son of Mabaraja Ranjit Singh, the only one of its kind ever seen; but it has been lost! -Crooke, Religion and Folklore, p. 289. " Of the fumily nummulinide, a family of foraminifers having a calcareous, symmetrical, usually lentrical or discoidal, shell composed of numerous chambers concentrically arranged. Especially abundant in eocene and oligocene deposits of Eastern and Southern Asia. For the native accounts concerning these beads, see pp. 103 ff. . Jawdr, the larger millet, a common food-grain, Andro pogon, sorghutn or sorghum tulgare. Imperial Gazetteer of India, Index Volume, Glossary, p. xiv. Baira, bulrush millet, a common food- grain, pennisetum typhoideum (ibid., p. vi.)

16 GORAKHNATH AND THE KANPHAȚA YOGIS worn, and is evidently the more prized. It consists of 5001 or 1,000 beads. Necklaces made of beads of glass, of china, and of other materials are worn by Yogis, but, apparently, with no special religious significance. All Yogis use ashes, but the practice is not limited to them, for all ascetics observe the custom, which is very old. Sabhasma-drja, 'sprinkled with ashes,' is a generic term for Saivite." Kanphatas use ashes for the tripund (tripundra) or triple mark drawn across the forehead, 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. Those who go naked rub the whole body with ashes, The hair is also sprinkled with ashes. It is said that the practice serves to protect the user from vermin. Earth is often used instead of ashes.3 Ashes may be taken from the dhuni, the Yogi's hearthfire. Ashes of burned cow-dung are also used. Siva, as the Yogl par excellence, covers his body with ashes from the burning grounds. Several reasons are given for the use of ashes. They signify death to the world, and, in this case, undoubtedly refer to the burning grounds; or, they may indicate that the

: Reported at Dhinodhar. * BRI, p. 314, n. 3. Brhat Sanhita, 60, 19, p. 328. (Ed. Kern). Compare Panjab Cenmis Report, 1891, p. 118. 4 There are elaborate explanations of the practice as it relates to Siva. For example: "The sacred body of Sivn is covered with ashes naturally. In this form it is called 'the eternal ashes.' In the next place after he has, by a spark emitted out of his central eye, reduced the gods together with all animate and inanimate beings to ashes at the end of each kalpa, he rubs their ashes upon his sacred body. In this form it is called 'the original ashes,' and since the god thus adorns his sacred body, they only can be the true servants of Siva who constantly wear the sacred ashes rubbed upon their person. The reward for so doing is declared in the Agamas to be the blotting out of all the greater sins. They also teach that the ashes to have this effect must be made of cow-dung: and that there are three methods of preparing them, namely, Kalpa, Anakalpa and Upakalpa; and that no other ashes but such is are made in one of these three ways must be rubbed on the body." Quoted by Murdock in his Sica Bhakti, p. 17. RTCP, vol. II, p. 140.

GORAKHNĀTHIS 17 body must be reduced to ashes ultimately, or they may be a sign that the Yogi has abandoned the world. Ashes protect from evil spirits as well. The common mark placed upon the forehead by the Yogi is the tripund, consisting of three horizontal lines, or of a broad band, made by the hand, with ashes, with ashes and clay, or with sandal-wood paste. Similar lines are drawn on other parts of the body, for example, on the arms and chest.2 These are, strictly, Saivite marks. The tripund is sometimes said to represent the moon. Some Yogis put on the forchead a mark consisting of a black, horizontal line with a black dot above it, representing Bhairom; and below it a red circle representing Hanuman (Mahabir). A few put a single spot of sandal-wood paste on the forchead, when they are 'offering' the paste to Bhairom.3 Still others put a black spot on the forehead when they are burning incense. Other forms of the fikd are the double square of sandal-wood paste:4 a single spot of ashes on the forehead; a yellow, rounded rectangle with a red dot in the centre; a rounded rectangle of yellow with a single grain of rice in the middle, below a brush of ashes; two circles one above the other, the upper of sandal- wood paste, the other red;5 a circle made of a mixture of sandal-wood paste and a red substance, for Bhairom; two spots one above the other, the upper red, the lower black; two elongated enclosures one above the other, in red, with a red dot below. In Benares it was explained that these marks have to do with the istadeva, or chosen god, of the particular Yogi. The examples given by no means exhaust the varieties of tika employed. All Yogis who make the pilgrimage to Hing Laj stop at Koteswar on their return journey and are there branded on the 'front' of their right fore arm with an image of the yoni- linga. The reason given for this practice will be found in chapter six. The brand mark which is reproduced bears a phallic significance. It is generally claimed that Yogis receive no other brand marks. ": B. and H, p. 67, n. 1. * NSC, p. 83. ' E.g., in Almora. 4 E.g., at Kima. E.g., at Devi Patan. e See also PNO, vol. II, para. 345. " So reported at Naini Til, Tulsipur and Gorakhpur. 2

18 GORAKHNATH AND THE KANPHATA YOGIS At the time that a candidate is made a novice (Aughar), his head, including his scalp-lock (cutiya), is shaved. Aside from this, there seems to be no uniform practice with reference to the care of the hair. Apparently the hair on the head and face should all be shaved or none.ª If a Yogi has his moustache and his beard shaved and not his head, or the reverse, he must pay a fine of one rupee and four annas." Some allow their hair to grow long3 and it is left unkempt or matted. Others shave their heads. Some braid black wool into their hair.4 The photographs shown in this volume indicate a lack of uniformity in practice. It is claimed that those who have their heads shaved wear clothes, while others go scantily clothed (nanga), or wear no clothes at all, and are obliged to sit on the ground.5 But this assertion does not seem to hold good in general. There seems to be no rule about the care of the finger-nails. They are trimmed in the usual way. It is reported that some allow the nails to go unpruned. But this is denied .? The nails are not removed at death. The 'yellow" robe is the distinctive dress of the Yogi. The ochre-coloured dress is worn because Siva ordered it. The cloth of the Yogi was first dyed by Parvati who resorted to self-mutilation," dyed a cloth with her blood, and gave. it to Gorakhnāth. In practice, the yellow robe is by no means commonly worn. Many dress in the ordinary garb of the Hindu, some-

1 So reported at Dhinodhar, Devi Patan, Gorakhpur. " This is 12, or & rupees, five being an nuspicious number. ' BHCS, p. 403. RTCCP, vol. III, p. 251, quoting Maclagan; OMAS, p. 185. At Devi Patan. BHCS, p. 403. "At Gorakhpur. . Yellow (and red) is a symbol of fertility and is the marriage colour. It is the colour of ripe grain, is lucky, and is connected with the cult of Gauri. Turmeric as a sacred plant is used in the anoint- ing of the bride and groom. The corpse is anointed with turmeric, since death is looked upon as a marriage. Yellow is also a protection against demons. (Crooke, Popular Religion and Folklore of Northern India, p. 295.) Some Raksases are yellow. (Keith, Religion and Philesophy of the Veda, vol. I, p. 237.) These notions may have some bearing upon the question of the use of yellow. But the explanation given in the text, below, probably has truth in it. . RTCB, vol. II, p. 390.

GORAKHNĀTHIS *19 times coloured with ochre, but very often simply white. Thin cotton is used in the warm weather and slightly heavier clothing in the cold weather. In the Panjab, in the cold season, heavy clothes of wool are worn, made after the com- mon patterns of the people.1 However, many Yogis go scantily clothed, wearing only a loin cloth. Some add to this a scarf, or a jacket of the usual type. A girdle of wool (arband) is sometimes the only clothing. At Deoprayag in the Himalayas there was (in 1924) a Naga, who was absolutely naked. He lived in a cave, alone. He never crossed the river (Bhagirathi) into the town. He bathed three times a day and then rubbed his body with ashes. He performed his evening worship facing the east. Occasionally one sees a long, loose robe of orange colour, often drawn in at the waist with a cord. The headdress varies greatly. Turbans (pagri) are com- mon. These are either white or ochre-coloured, as a rule. Many wear a simple white cap, others a cap of patch-work.3 This last is the characteristic headdress of the Satnathis.4 while travelling. A conical cap of nine sections," with ear- flaps, or a cap of black ribbons is worn.e Still others wear no head covering at all. The Aughars of Kirana wear an ochre-coloured turban over which is twisted a net work of black thread, covered with gold. The head of the monastery at Kama has a flat, or 'cylindrical, turban made of threads of black sheep's wool, for special occasions. But, commonly, he wore a white skull-cap of the ordinary 'Hindu' pattern. Besides rosaries and other articles of dress and ornaments as already described, Yogis wear certain objects for personal adornment. Bracelets of brass, of precious metals and of rhinoceros leather may be mentioned; brass bracelets obtained in Nepal, like the pavitri of brass already described,

1 See various photographs. # See p. 12 above. # "In Sind, Yogis wear caps.' (Hughes, A Gazetteer of the Province of Sindh, p. 96). The cap is not described. 4 This was reported at Puri. see Wi, p. 216; Conybeare, Statis- tical and Historical Account of the North-Wertern Provinces of India, Bareilly, p. 592. 5 PNO, vol. II, para 279. * SHTC, p. 262; BCI, vol. II, p. 497.

20 GORAKHNATH AND THE KANPHAȚA YOGIS having on the rim an image of Pasupati, with Nanda, the bull, on one side and the trident on the other; and armlets of copper from Kedarnath and of iron from Badrinath. Some Yogis wear anklets. Kangnas, or wristlets and armlets made of thread are worn, likewise charms and amulets of the usual types. The mahant at Gorakhpur wore on his right arm two cylindrical cases of gold, containing charms.1 Finger rings of various patterns and materials are common. The dress of some notables of the Kanphatas may be described. The pir of Dhinodhar wears very rich clothes. As described in 1839,2 his dress of honour consisted of a gold-bordered silk turban, a scanty waist band, a sacred woollen neck thread, a sheli, a red, or brick-coloured scarf, and wooden pattens. He was allowed to wear neither an angarakha nor leather shoes." Some of his ornaments were very valu- able, and some were very old. His ear-rings were of gold, very large, and inlaid with gems. They were so heavy that they had to be supported by a string passed over his head. His finger rings were of gold, and of the 'Kacch' pattern, and his bracelets were broad and heavy. On the morning of the author's visit to Dhinodhar4 the pir was dressed much as was his predecessor in 1839. His turban was of black cloth and his waist-band of heavy, dark-red silk, rolled and wound about him. He wore in his girdle a two-handled dagger, finished in gold. This was a mark of distinction. He was dressed in white. His shawl was ochre-coloured. He wore the usual rosaries and had on much jewelry, including strings of beads, and a heavy, finely-wrought necklace of gold. His shoes were of the usual pattern, made of wood. The appoint- ments of his gaddi (his cushion, or official seat), his hugga (water-pipe), his box and other articles were of silver. His staff was trimmed with silver. The mahant of Gorakhpur wore (1924) clothes of white, like those of ordinary Hindus. But he had for special occasions a heavy coat of gold-embroidered cloth and a turban. While he was attired in these garments his attendants carried heavy

1 In the spring of 1924. # IA, vol. VII, p. 52. * JRAS, 1839, p. 270. The author visited the pir, on 29th March, 1924.

GORAKHNĀTHIS 21 maces of bamboo covered with sheets of silver, and waved over him yak-tail fans. The special dress which some Yogis wear when they go .out to beg is very elaborate. The whole process of dressing, as the author saw it, was as follows: First, the Yogi rubbed ashes on his body and face. Then, after putting on a dhofi, or loin-cloth, and a jacket, he proceeded to adjust his hal mațanga.1 He then fastened kargas, arm bands, short rosaries and 'handkerchiefs' to his wrists and arms, slung threads over his shoulders, and put many rosaries around his neck. Then swinging his wallet (food bag) over his left shoulder he took up his fire tongs and his begging bowl and started on the round of houses from which he was accustom- ed to beg.ª Like most Indian ascetics, Kanphatas have a number of necessary accessories. Among these is the dhuni, or fire, consisting of a smouldering log of wood (or more than one), sometimes in a hollow pit. Whenever he takes up his abode he lights his fire, provided there is not one already at the place. At all important shrines and monasteries such fires are found, some of which have been kept burning for long periods of time. The dhuni at Dhinodhar, and those at Gorakhpur, Tilla and Pae Dhuni in Bombay are famous because of associations with Dharamnath, Gorakhnath and others. These have been kept burning for centuries. It is anp interesting fact that the Forest Department of Government supplies two hundred and fifty bullock carts of wood annually for the dhuni of Bhairom at the shrine of Devi Patan. House- holders of the Kanphatas keep a dhuni in their houses.3 Kanphața Yogīs carry a begging bowl, a wallet, fire-tongs, and a staff, and use a crutch. The begging bowl (khappar) may be of cocoanut shell. The most prized bowls of this kind are of large size, made of dariya narial, the large variety of cocoanut found in the west. These are blackened, and are without a handle. Some use a bowl with a handle, but the 1 See p. 12 above. " An Aipanth Yogi donned all his clothes in the presence of the to begging. author one morning in November, 1923, in Cawnpore, preparatory " So reported in Almora.

22 GORAKHNATH AND THE KANPHATA YOGIS regulation pattern is as just described. A bowl with a handle, made of gourd, is also used. This is a common type and is often called tomri. A bowl of this shape, made of brass is often seen. The wallet, or bag, which is made of red cloth, is square in shape. It is usually hung from the left shoulder, and is used to carry utensils and the supplics collected while begging. There is no prescribed length for the fire-tongs (cimta). All ascetics carry them. Tongs may serve as a weapon, and perhaps, incidentally as a protection against evil spirits. Occasionally the tongs take the place of a musical instrument. "Sometimes a pair of tweezers is attached to the tongs. These are used to handle coals for the cilam, or pipe bowl. The tweezers may be attached to the pipe bowl by a chain. The staff of the Kanphatas is of bamboo, or of timur, a stick covered with knots, or a trident of metal.1 At Puri2 a Satnath Yogi of the monastery carried a club,a made of straw covered with cloth, called a sudarsan. In Bombay and Belgaon the trident is carried by Yogis while they are out begging.4 Sticks of the ordinary kinds are also carried. The crutch, acal, is made of a horizontal stick about six- teen inches long, fastened to a short perpendicular support. It is used as a rest for the chin, or the arms, during medita- tion and at certain other times. Crutches are used to support the body prepared for burial. The conch shell is used by Yogis in worship, being blown at the time of service. As a rule the hour-glass-shaped drum (dholak) is not used by Yogis, although Siva as Nataraja carries one. But there are exceptions; e.g., in Almora. In Bombay there is a class of Yogis who carry a drum (daur), and who, therefore, are called Dauri Gosains,5

1 The trident was formerly a weapon, and is well-known. It is connected with sun worship and with the solar race. (JRAS, 1891, p. 389.) Its use in India goes back at least as far as the Indus River Civilization. In 1924. # Reminiscent of Lakuliśa? Bombay Gazetteer, vol. XXI, p. 185; PNQ, vol. II, para 964,. ERE, vol. XII, p. 835.

GORAKHNĀTHIS 23 Some Yogis in Benares and elsewhere carry a fan made of peacock feathers (han mocal) used to keep off flies, and also in exorcism, to keep off evil spirits, and to relieve children suffering from the effects of the evil eye.1 Yogis have a reputation for certain habits and practices which are not well thought of, some of which are quite common amongst them, and some of which are confined to the few. Not all that is said and written about Yogis applies to the Kanphata. But the following practices are found to a greater or less extent amongst the Gorakhnathis. They make charms for themselves, and some sell them to others;" they pronounce spells and practice palmistry and juggling,3 tell fortunes,4 and interpret dreams; they sell a woollen amulet to protect children from the evil eye;5 and they pretend to cure disease, muttering texts over the sick, and practising medicine and exorcism, and vending drugs. Russell says that Nandia Yogis lay claim to supernatural and magic powers. This is, of course, involved in their practice of medicine and exorcism and belief in Yoga. Some are reputed to have transmuted base metals into gold or silver. There is a legend of such transmutation in the times of Altamsh .? Others, for fraud, impersonate members of families on pilgrimages.8 Still others resort to gambling and swindling and the three card game. Some are said to be able to control hail storms. In Sialkot there was once a Yogi (rathbana) who could impose a check upon hail, or direct it into waste land." There are Yogis who are engaged in extensive commercial enterprises;10 others, like those in Benares, were rich;1 still others are enrolled in the armies of Hindu kings.12 Others are engaged in trades; and some sell amall wares and silk thread.18In Almora they are to be found as tailors and sellers of milk. In many parts of India Yogis are found as weavers, and are rated as inferior Sudras, illegitimate and semi-legitimate descendants of Yogis of 1 Compare RTCCP, vol. III, p. 253. a BRI, p. 215. " IA, vol. X, p. 146. 4 I.A., vol. X, p. 146. s RTCCP, vol. III, p. 252. e Wi., p. 217. T RTCP, vol. II, p. 398. . RTCCP, vol. II, p. 398. BRI, p. 215.

11 SHTC, p. 262. * BHTC, p. 404. # BHTC, p. 404. Wi, p. 218.

24 GORAKHNATH AND THE KANPHATA YO IS Gorakhpur.1 Some sell apron strings and lace. Th author once found a Yogi in charge of a government res house. Others are engaged in agriculture, their women help. g them in sowing and weeding. Barth says that Yogis were degraded and despised, nd that there are evidences of their being dangerous cl racters. Legends show that large bands moved about the ountry. They must have been feared and their arrogant emands were undoubtedly granted. They had a sharp strug le with the Sikhs in the sixteenth century.a The walls abou Dhino- dhar are loopholed for defence, and these means of p xtection must have been needed. Their power in Kacch wa broken about the middle of the sixteenth century, by .tits of Junagad.4 Before that time they held several pl: s and seized Atits and other sadhus passing on pilgrims ;es and forcibly split their ears.5 Sometimes there are . ruggles between Yogis and other ascetics over priority in bathing privileges at certain melas. Some lead about trained, c formed cattle; others train monkeys, still others carry snt s, and others raise buffalces, donkeys and dogs. They often, especially Bhartri Yogis, play musica' instru- ments, including the sarangi," and sing cyclic sc gs,7 or ballads, including those of Gopichand, Bhartri Puran Bhagat, Raja Rasalu, Hir and Ranjha, Guga Pir, Gor khnath, Macchendranath, Dharamnath, Garibnath, Rani Ping a, Devi and Ganesa.8 They use also religious songs anr poems such as The Praise of the Seven Gods (Sapta Deva , totra).10

1 HTS, p. 236. See chap ii. " Bombay Gazetteer, vol. XXI, p. 185. Mac., vol. II, pp. 139, 140. IA, vol. VII, p. 5. . Atits are degraded Dasnimls who reverence Dattatre 1. Wi., pp. 204-S. See also article, "The Fighting Ascetics of ] dia,' by July, 1925. J.N. Farquhar, Bulletin of the John Rylands Library, vol. I , No. 2, JA, vol. X, p. 146. In Almora they say "No.' * Martin, vol. III, pp. 407, 408, 534. vol. XVI, p. 74. . Compare Crooke, vol. III, p. 60; Bombay Gazetteer, N. ik, 1883, " IA, vol. X, p. 146. " The author saw a copy of this book with an Aipantl Yogi at Cawnpore, in November, 1923.

GORAKHNĀTHIS 25 The Nandias, who keep deformed oxen for exhibit, sing songs of Zahir Pir and Hir and Rañja. People do homage to Yogis, touching their feet with fingers dipped in holy water, and receive flowers, mangoes and pieces of cocoanut as charms and talismans. Sometimes a touch works a cure. Sometimes a chili is obtained from one as a remedy for sickness. On the other hand, their curse is

homage. feared and this in turn often works as an incentive to do

CHAPTER TWO

THE ORDER

GORAKHNATHIS claim that they receive none but the twice- born into their order.4 This position is not quite clear, however, for some Yogis admit that Sudras are received." Oman reported low caste recruits3 and said that they admitted every description of people.4 Wilson made a similar report. In some parts of the Panjab low castes are admitted and menials are called 'Camarwa.' And it was reported in 1901 that they admit anyone, that even a Musalman may become a Yogi." At Dhinodhar, orphans, children of destitute persons, lazy and disheartened men, even old men, the indolent and those afflicted with domestic troubles are admitted;8 but recruits are chiefly from the Shepherd (Rabari) caste. The abbot in 1838 was Warnath of that caste." Formerly in Kacch Pheds were admitted to the order, and one pir of the monastery was Meghnath, of that caste; however, the practice was discontinued and Meghwals, or Dheds, were denied admittance.10 At Gorakh- mandi they recruit from most Hindu castes, but ostensibly receive neither Christians, Musalmans nor Dheds.11 Kanthad- nathis recruit from Ahirs, Rajputs and others,12 At Tilla candidates are drawn chiefly from Khatris, Aroras and Brahamans.13 It is probable that caste distinctions are to

: RTCP, vol. II, p. 400. * OMAS, p. 185. 4 OMAS, p. 152. # At Devi Patan and Almora. s Wi, p. 206. RTCP, vol. II, p.404. " Census of the Panjab, Report, 1891, p. 117. * See Khakhar, p. 10; Bombay Gazetteer, vol. V, p. 87; I.A, vol. VII, p. 53. . gRAS, 1839, p. 270. 11 Bombay Gaztiteer, vol, VIII, p. 155. 10 TA, 1878, p. 51, n. 18 District Gazetteer, Thelum 1904, p. 36. 1 Khakhar, p. 13.

THE ORDER 27 a great extent ignored.1 In some places they receive boys whom parents have promised to Yogis in fulfilment of vows.2 At Gorakhpur each candidate is examined as to his family , and caste before he is accepted. Besides, each candidate has to go to the police station and prove that he is not a criminal, and there he makes record that he is willing to! become a Yogi. Yogis are casteless. Within the order there are no caste restrictions upon eating, drinking and smoking. But Hindu and Musalmnan Yogis do not cat together, the former refus- ing to eat with the latter.ª Theoretical equality does not, however, extend to women, for Yogis do not allow their women folk to eat with them,4 although women of all panths eat together.5 Initiation is divided, roughly, into two stages:6 the first, a probationary period, followed by ceremonies leading to preliminary discipleship; the second, during which the ceremony of splitting the ears, which leads to full membership in the sect, is performed. An initiate in the first stage is called an Aughar; in the second stage he becomes a full- fledged Yogi. A candidate may be of almost any age. There are many boys, of varying ages, who are fully initiated Kanphatas .? In Gorakhmandi the rule is initiation in youth.8 The months most auspicious for the ceremonies are Pris, December-January; Magh, January-February; Phagun, Feb- ruary-March; and Cait, March-April; and initiations are almost entirely confined to these months. Initiation usually takes place at a monastery, but it may be

1 Compare BRI, p. 213. * Census of the Panjab, Report, 1891, p. 118. " So reported at Tilla. . As reported to the author at Benares. & RTCP, vol. II, p. 400. . Some insist that there are three stages; but the distinction lies in a subdivision of what is set up here under the second stage, and deals with the rites that follow the healing of the enr-wound. See report of the case at Gorakhpur, below, p. 37. ? See pictures. " Bombay Gazetteer, vol. VIII, p. 155.

28 GORAKHNATH AND THE KANPHAȚA YOGIS performed at a place of pilgrimage,1 or at a temple of Bhairom.ª The candidate is first closely confined for a period ranging from forty daysa to from three to six months;4 that is, for a period of testing satisfactory to the guru. During this time the candidate is tried as to his resolution and ability to carry through his undertaking. At the same time he is dissuaded from becoming a Yogi, the guru pointing out to him the hardships that his initiation and his life as a Yogi would entail. When the guru is satisfied with the self-control and resolution shown by the candidate, a fast of two or three days may be prescribed. Then, on the day chosen for the initiation ceremony, the candidate bathes and appears before his guru, bringing with him a rupee and a quarter, a cocoanut, flowers, and sweets.5 The latter are distributed amongst those . present. A two-edged knife, with which the ears are to be split in the second stage of initiation, is presented to the candidate three times, and he is again dissuaded from proceeding with the ceremony. The knife is driven into the ground, or is laid down before him and the candidate takes the necessary vows over it, swearing not to engage in trade, not to take employment, not to keep dangerous weapons, not to become angry when abused, not to marry, and to protect his ears. Like all other ascetics he takes the vow of ahimsa (non-injury). He then receives the mantra, or initiatory verse, either from his guru, or from some other Yogi. Ochre-coloured clothes are then presented to him, and he is accepted as a disciple by his guru. A barber now shaves his head, including the scalp-lock (cutiya). In some places, however, his guru cuts off the cuțiya." In Almora it was stated that a special guru, not the The author saw a recently initiated Yogl at the Kumbh Mela at Allahtbad, in 1918. : So reported at Benares. This applies when there is no monastery at the place. At Kiima, it was said, that the ceremony is performed at a monastery. BCI, vol. II, p. 497. So reported at Almora. Laddu, or similar sweets. ' Mantras are used with each act throughout the ceremony of initiation-Almora. 1 So stated in Dhinodhar, Gorakhpur and Benares.

THE ORDER 29 candidate's chief guru, cuts the scalp-lock. If the Ganges river is nearby, the hair is consigned to it; if not, the guru keeps the hair in his wallet until he and his disciple go to the river, when it is taken and offered to the Ganges. Or, the hair may be thrown into a tank.1 A feast is then given. Among the Rataninath Yogis the candidate is given, by his guru, a razor and scissors seven times, and he is urged not to proceed with the initiation. The scissors suggest the cutting of the scalp-lock, which entails the breaking of caste; the razor, the painful ordeal of having the ears split. But if the candidate persists, his guru cuts off his scalp-lock after which his head is shaved by a barber. He then bathes and is besmeared with ashes, and a kafni or shroud, a langoti or loin-cloth, and a cap are given to him. The ashes and the shroud signify death to the world. After six months, or so, if his guru be satisfied, the candidate's ears are split.ª After the ceremony the novice allows his hair to grow, or at least his scalp-lock, until he pays a visit to some famous shrine, when he has it cut, places it before the deity, with offerings of food, and gives a feast.1 This practice is denied however by the Yogis of Gorakhpur. In Almora, they say that the cuiya alone is allowed to grow until a pilgrimage is made to some sacred place like Hardwar, when it is cut and offered to the Ganges. After the barber has finished his work and the candidate has bathed, he seats himself before his guru, facing north, or east.ª His teacher then puts around his neck the singnad- janeo, or sacred thread of the order. The candidate's body is then smeared with ashes. He is now the accepted disciple of his guru and begins to serve his religious guide.4 The candidate may now add to his name the sect word, das." To this Almora Yogis agree, but at Gorakhpur and at Devi Patan it was contradicted. He may at this time, or during the final stage of the initiation, receive from his

1 So Russell, TCCP, vol. III, pp. 250, 251. : RTCP, vol. II, p. 401, n. 1. " So stated in Almora. 4 Compare CTC, vol. III, p. 157. Compare OMAS, p. 85; RTCCP, vol. III, p. 250.

30 GORAKHNATH AND THE KANPHATA YOGIS guru a new name, that of some saint, or of a plant, or of an animal.1 Those who have undergone the first stage of initiation are usually termed Aughars. They wear, as a usual thing, the clothes of the ordinary Hindu. The one in charge of the shrine on the summit at Dhinodhar wore (1924) a very long, loose coat, of ochre- colour, reaching nearly to his ankles, and without a waist- band; and a turban of cotton of the same colour. Some Aughars wear their hair long and unkempt.ª The Aughar serves his guru, attends his teaching, and performs certain duties about the establishment where he lives. At Dhinodhar the novice is made to repeat, twice daily, in the presence of his guru, the words, omkar, updesh, adesh and om through his singnad.a In Almora it was said that these words need not be repeated through the whistle. . The Aughar is not accorded equal rights with the Yogi. This is illustrated by the fact that at feasts and when gifts are distributed, the Aughar receives but half the portion of a Yogi. In Benares, however, Yogis maintain that Aughars would share equally with them. There is no stated period of service before which an Aughar may proceed with the final stage of initiation which will constitute him a Yogi.4 At any time, when his guru is satisfied that he is ready, the disciple may proceed with the initiation. There are some, however, who wait for twelve years; and, according to Russell, the novice in the Central Provinces must remain such for twelve years, during which time he is expected to make two or three parikramas (that is, travel from the mouth of the river to its .source on one bank, and return by the other) of the Narbada river. During each pilgrimage, he allows his hair to grow, and, at the end of the journey, shaves all but the scalp-lock, and offers the hair to the river." In Benares, in Gorakhpur and

1 Compare PNC, vol. II, para 562. See pictures. " Bombay Gazetteer, vol. V, p. 87; 1A, vol. VII, p. 52. The updeth mantra is, 'Be wise, pious and useful.' Onikar is Out. . Sherring reported that the candidate was kept in a room under surveillance for forty days .- SHTC, p. 262. RTCCP, vol. III, pp. 250, 251.

THE ORDER 31 in the Panjab, Yogis assert that the parikrama is not obliga- tory. In Almora it was explained that an Aughar would make such a pilgrimage only as the companion of his guru, should the latter make the journey. Aughars of all panths are constantly met with, who are old men, and who have no intention of ever having their ears split. They call themselves Gorakhnathis. At Kirana, in Jhang, the Aughars are in good repute and are wealthy. They have their own pir, or abbot, who, after his induction into office, is never allowed to descend the hill.1 There are other monasteries of Aughars, for example, at Hardwar and at Bombay. Near the temple of Balkeswar on the sea-front at the latter place, is the residence of a group of Aughars who are followers of Balaknath. He has some followers in the Panjab. Rose says that he was a disciple of Gorakhnath, who left his guru in childhood for the jungle where he used to suck unmilked cows. The caran (foot-prints in marble) of this saint is found there. These Aughars never become Kanphatas. They bear a rather bad reputation. Aughars pretend to some magical powers, and some approximate the Aghori.2 Others say that they are followers of Kanipa, pupil of Jalandhar.a In the west, Aughars (Oghads) are an inferior class.4 When his guru is satisfied that the candidate is prepared to complete his initiation, the arrangements are made." The chief tests of fitness are that the pupil has kept his vows, has been faithful in his service to his guru and is steadfastly resolved to proceed. First, the candidate bathes, is shaved, puts ashes on his body, and ties a cloth of cotton about his loins. Some say that he covers the upper part of his body with a cotton cloth dyed in ochre, but others say not. He then presents himself, with two of his guru's disciples, before

1 RTCP, vol. II, p. 402. Cens, North-mestern Provinces and Oudh, 1891, Pt. 1., p. 226. Gospel in Gonda, p. 216. a Census of the Panjab, Report, 1891, p. 115. 4 Bombay Gazetteer, vol. VIII, p. 447. 5 Compare CTC, vol. III, pp. 156, 157; RTCCP, vol. III, p. 251. * An añchala, kafni.

32 GORAKHNATH AND THE KANPHATA YOGIS his teacher.1 The candidate is made to sit facing north. He draws his knees up and clasps his hands under them. Prepara- tion for the splitting of the two ears is then made. A specially skilled Yogi is called to perform this service, for which he receives one and a quarter rupees." The fee may be larger, two and a quarter or twenty-five and a quarter rupees. This guru is called Kan Guru (ear-guru) or Cira Guru (the guru who splits the ears). The two edged knife is brought, and in front of Bhairorh, mantras, or sacred texts, are pronounced over it. Slits, about three-quarters of an inch long, are then made in the cartileges of both ears. The mantra, 'Siva Goraksa,' being used.a Some claim that the effect of the mantra is to make the operation painless and bloodless. Plugs of nim or of bila wood are then inserted in the wounds. The gashes are washed daily with pure water or with nim water. Some say that the plugs are removed daily when the wounds are dressed. The care of the wounds continues for forty days. It is said that the plugs fall out after nine days. In some instances the nim sticks are covered with the soft, downy feathers of the peacock's quill and the wounds are kept wet. According to one report the regular Yogi who slits the ears inserts the knife and then asks the novice whether he be willing to renounce the world or not; and if he is unwilling he withdraws the knife. If the novice says that he is willing to follow the precepts of the sect and become an ascetic, the ear-slitter moves the knife up and down, finishing the opera- tion; pieces of a twig of nim-wood, soaked in oil, are inserted in the wounds for three days, when ear-rings are inserted.4 One of the pictures shows an initiate whose ears are not yet healed, wearing ear-rings.

1 In some cases Yogis are initiated by their fathers; e.g., in the Himalayas. There the practice has been handed down from father to son. In this case the cutiyn, or scalp-lock, is cut by another Yogl and the ears split by still another. " RTCCP, vol. III, p. 250; RTCP, vol. II, p. 401; Census of the Panjab, Report, 1891, p. 115. Compare FORL, p. 348. 4 Bombay Gasstteer, vol. VIII, p. 447.

THE ORDER 33 By the slitting of the ears the Aughar becomes a Yogi, and may add to his name the word Natha, Lord. Often he takes a new name to which he adds the word, Natha." He may receive as a name that of a plant or animal; e.g. Nimnatha Kanahnatha, Nagnatha.a Kanthadnathis use the word Kanthad, instead of Natha.4 When the wounds have healed, the Yogl resumes his sacred thread, smears his body with ashes, and appears before his guru. From now on, he will 'remember' his teacher twice daily and appear before him. Ear-rings of clay, weighing about one-fourth of a pound, are now put on, the mantra, "Omh suaham,' being used. In some parts of India the rings are of lacquered earthenware. After a period varying from fifteen to twenty, or forty days, or a year, rings of some other substance may be substituted for those of clay.6 When the rings are inserted, the following exhortation is whispered in the Yogi's ear; 'Be wise, pious and useful';7 or, 'Be wise, perform your religious duties, keep yourself prompt in the service of your guru.'8 The ceremony of initiation is completed with the worship of the nine Nathas, the eighty-four Siddhas and Balasun- dari. The goddeas is represented by a twisted thread wick fixed in a ball of dough and lighted. This is placed in a square made on the ground with flour or rice. In this square a jar (kalsa) of water also is set. The light is worshipped with offerings of flowers, sweets (laddu, haltoa), cakes and a cocoanut. The latter is split with a knife before being offered." The duties of a Yogi are various. At Dhinodhar, for example, he repeats the name of Dada, referring to the founder of the sect,10 or Baba, referring to his guru, serves his teacher," and performs such other tasks as are assigned to him. The disciple is considered as the adopted son of his guru and inherits from him.11

1 RTCP, vol. II, p. 401. : RTCP, vol. II, p. 399. PNO, vol. II, para 51. SHTC, p. 14. 4 IA, vol. VII, p. 53. * See under ear-rings, above, p. 7. " The updesh mantra, " Compare Bombay Gazetteer, vol. V, p. 87. " A substitute for human sacrifice? CTC, vol. III, p. 157. 10 Compare Bombay Gazetteer, vol. V, p. 87. 1 JA, vol. VII, p. 52.

34 GORAKHNATH AND THE KANPHAȚA YOGIS After initiation a Yogi may elect to become a militant Yogi, vowed to celibacy. In this case he would be known as Naga, Nihang, or Kanphata. On the other hand, quite con- trary to supposed regulations, he may become a householder, or grhasta.1 The initiate becomes a member of the sub-sect of his guru; consequently, in choosing his guru, he chooses his sub-sect. He belongs, also, to the monastery of which his teacher is a member. Some women receive initiation. These are either married women, or those who enter the sect after the death of their husbands. In Almora, in 1924, there was one, Sarasvati (Nathni), a widow whose husband had been a landlord. After his death, she was initiated into the Satnath sub-sect at Almora. She had been on pilgrimages as far as Hing Laj. She was pujari at a temple of Bhairom in her own house. On her arm was a brand mark received at Koteśwar, and she wore the usual beads from Hing Laj. Her cocoanut begging-bowl (darya narial) was from Bhuj in Kacch. In her rosary of thirty-two beads she wore a tawi, or amulet; black stones from Badrinath; and large, white stones from Hing Laj, set in silver. Another widow, at Kama, who had made the pilgrimage to Hing Laj, was a member of the same sect. The Kanphatas possess many monasteries, of which there are a number of importance.a Some of these occupy very old religious sites whose history undoubtedly long antedates the rise of the Gorakhnathis. There is no fixed rule of superiority amongst the monasteries; but that at Tilla, in the Panjab, is generally considered to be the chief seat of the Gorakhnathis. The abbot at Gorakhpur claims authority over the establish- ments in the United Provinces, and regions to the south look to this place as their chief authority. This monastery claims to supervise some 360 lesser establishments. However, the

" That he need not remain in the monastery is allowed by the Hathayogapradipika, 1, 12 f. See Wi, p. 216 n. and Tessitori, ERE, vol. XII, p. 834. * For the speeialized functions of gurus and mahants, or pirs, see below, pp. 38, 39. * Baines calls attention to the fact that those with monasteries have the right to be called Yogls. (Ethnology, p. 41.)

THE ORDER 35 nearby monastery at Tulsipur is related to that at Sawarikot in Nepal and is independent of Gorakhpur. The head of the Gorakhpur establishment was, in 1924, of the Dharamnath sub-sect, while that at Tulsipur belonged to the Ratannath branch of Gorakhnathis. There may be some relation between Gorakhpur and Dhinodhar where the Yogis are known as Dharamnathis. Yet, the pir at Dhinodhar belongs to the Santnath sect of the Panjab and Nepal. The chief monasteries seem to be more or less independent of each other. The chief seats of the Yogis exercise wide influence. There is an organization, called the Bhek Barah Panth which has general supervision over the monasteries, and which is consulted when mahants are elected, and which deals with disputes arising from various causes, or where the deposition of a mahant is desired. The Bhek is composed of representatives from the twelve Panths of the Gorakhna- this, one from each. The elections are made at the Kumbh Mela, held at Hardwar once in every twelve years. At this time thousands of Yogis from all of the mathas (monasteries) are assembled. Special elections may be made to supply vacancies when the Bhek is convened to settle questions, at local monasteries, or at great melas, such as those held at Ujjain and Allahabad. The head of this organization is chosen in turn from each of the twelve panths. This is a desir- able office, with tenure of twelve years, for which the 'incumbent pays a fee of twelve hundred rupees. He is con- sidered as Jogeswar and ranks as head of all the Gorakhnathis. The Bhek has a monastery at Hardwar. On two occasions, when the author visited it, there was no one in residence. It is reported that the committee was not re-elected at the last Kumbh Mela.1 The monasteries (matha, asthal, akara) vary in structure and extent according to the wealth of the Yogis who reside in them, or the extent of their endowments. They com- prise a set of chambers, or cells, for the resident mahant, or abbot, his permanent pupils, and other members of the order. There are always in residence a number of disciples as well as vagrants. The older disciples usually have young 1 See references to the trial at Gorakhpur, below, p. 37.

36 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS followers to whom they are teaching the elements of their doctrine and practice.1 In connection with the monastery will be found a temple of Siva, of Devi, or of Bhairom, or temples of all these deities and others; the samadh, or shrine, of the founder of the monastery, or of some other eminent teacher; tombs (samadhs) of numerous other Yogis; and one or more dharamialas, or rest-houses for the accommodation of the mendicants and other travellers who are constantly visiting the place. Ingress and egress are free to all. The buildings of the Kanphatas vary from substantial halls, some two storeys high, like those at Dhinodhar, to less pretentious structures, like those at Tulsipur, and to rude, mud huts with roofs of thatch, like those at Puri. The monastery is under the control of an abbot, called mahant, or pir. The functions of the mahant are to direct the worship at the temple and elsewhere in the establishment and to appoint pujaris and assistants for this purpose; to instruct and to direct instruction in Yoga and in the duties of Yogis; to administer the funds of the monastery and to keep the property in repair. The mahant at Gorakhpur nominates his successor, in- variably choosing a member of his own sub-sect. However, Sundarnathji, who was head of the monastery in 1924, died without naming a successor. A dispute immediately arose as to whether a brother guru (that is, a brother of the same sub-sect) or a cela (personal disciple) should succeed to the gaddi. The matter was taken to the civil courts for decision. Sundarnathji was of the sub-sect of Dharamnath. The rule as stated at Gorakhpur is that, upon the death of the mahant, representatives of the twelve sub-sects of the Gorakhnathis meet to choose a successor. They invariably elect the person named by the late mahant. The law suit referred to above shows that the election is not wholly within the power of the residents of the monastery. An interesting point in the dispute at Gorakhpur was that

1 The matha is more particularly the residence of teachers, Their pupils frequent the establishment and may become semi-residential;

life. but the inmates are not a permanent body following a fixed rule of

THE ORDER 37 one Nanhoo Singh, who was involved in the suit, and who hoped to win the gaddi, was not a Yogi at all. He stated that if he had won his case at law, he had intended to undergo initiation, become a Yogi and have his ears split.1 It seems that in this particular case the guru bhai had died previously to the mahant and the dispute involved the question of cela. According to the opinion of the judge in the Gorakhpur case the succession would be (1) cela, (2) guru bhai, (3) caca guru; e.g., disciple, guru of the same panth as the mahant, and brother of the brother guru. After a mahant has been chosen, the electors proceed to the District Officer of Gorakhpur and announce their decision. The officer takes the signature of the twelve Yogis on a declaration that the newly-elected mahant is their choice. After his election, it is said, the mahant is not allowed to leave the monastery. Sundarnathji had made the various pilgrim- ages from Nepal to Kacch and from Badrinath to the south of the peninsula before he was elected head of the monastery. The mahant is inducted into office with the usual form of worship, the prasad and a feast which includes the giving of food in charity to all who may come to the ceremonies, whether they be Yogis or not. The installation is concluded with fire-works. Part of the services of installation take place while the mahant is seated in a niche in the wall of the main shrine. The Yogis worship him, present him with a new garment and mark his forehead with the tika. Afterwards he is seated on the raja gaddi, or royal seat, outside the veranda of the main shrine. Then the priest at the monastery gives him a garment and marks his forehead with the tika, and makes other presents. There is, of course, a large number of Yogis and others including prominent men of the community present. In connection with the ceremonies there is a protracted worship of Patar Deo, covering seven days.ª The abbot at Dhinodhar, in Kacch is called pir. The head

1 Reported by the Rev. E. C. Dewick, M.A., in a letter to the suthor, dated 27 March, 1928. Nanhoo Singh won his suit, and is now mahant of Gorakhpur. See trial cited above. Patar Deo - Patel Deo (?) the spirit of the ancient (village) proprietor. See Sleeman, Rambles and Recolleetions, Oxford edition, p. 221.

38 GORAKHNATH AND THE KANPHAȚA YOGIS of that monastery, in March, 1924, was Pir Sri VII, Somnathji. The pir is chosen, from among the Yogis at the monastery, by the Rao of Kacch and holds office for life. He is not allowed to go outside of the bounds of the state. The pir is installed in office by the Rao, who invests him with a dress of honour, and seats him on the gaddi, or cushion of authority, as chief of the Kanphatas. The pir is held in high honour. He does not have to return the salute of anyone, not even of the Rao; and he need not rise when the Rao pays him a visit.1 In 1924, the pir had a small boy as his much beloved cela, or pupil. Evidently he hoped to provide for succession through him. It would seem that the succession is through adoption and that the Rao's choice is only nominal. This view is upheld by the fact that, in the west, outside of Dhinodhar, the pir, or baba, is allowed to marry, and, failing issue, to adopt one of his disciples, thus providing for the succession at his establishment. The mahant of Tulsipur (Devi Patan) is chosen by vote of twelve Yogis representing the twelve sub-sects of the Gorakhnathis. He is placed upon the gaddi, given a janco and a special dress, and offerings of prasäd are made before him. The mahant (in 1924) was Harinath. He did not initiate nor did he make disciples. The mahant at Tilla occupies the most important seat of the Kanphatas; in other respects he does not exercise peculiar functions. His establishment is in good repair, except for the very old remains on the site, even though the income of the institution has been much curtailed in recent times. The records show that, once inducted into office, he should never descend the hill. However, in 1924, the author met him in Amritsar under circumstances related below. This fact, however, might be the very important exception which proves the rule. It may now be stated that the office of mahant is cither (1) Maurusi, hereditary, by succession, (2) Pañchayati, by decision of a council, or (3) Hakiml by authority or right. No definition of the third case has been discovered. Next in order after the mahant is the guru or teacher in the : JRAS, 1839, p. 270.

THE ORDER 39 order. He usually has a group of students about him who are receiving instruction preparatory to initiation, or who are Yogis under instruction in Yoga. Yogis and Aughars make up the rank and file of the order. As indicated above, a candidate chooses his guru in the first instance; but the choice may be decided finally by the mahant. Life in the monastery follows a fairly close, but not very exacting routine. There is the early worship at the samadhs, and the later offerings as well; the time given to teaching and to meditation; the midday worship at the various shrines and the evening worship. Begging may form part of the day's work. There is plenty of time for conversation. Visitors are constantly coming and going. Every Yogi returning from a pilgrimage has much to report about all sorts of things. There is the business of administration. Each Yogi has his own room, where he may enjoy some privacy, but much of the life of the establishment is open to public view. Further details of activities may be noted in the accounts of the various establishments. Gorakhnathis bury their dead,1 rarely, if ever, employing the services of Brahmans, the rites being performed by fellow-Yogis.ª A legend is sometimes given which accounts for the practice. There was once a dispute between Hindus and Musalmans as to who were masters of the earth. To disprove the claims of the latter, Gorakhnath sat on the ground, placing his food and belongings beside him, and called upon the carth to yield to him if he had a share in her. The earth opened and he sank below the surface of the ground.a The practice of burial is not confined to Kanphatas, being followed by some other ascetic orders. Thy dying Yogi, especially if he be an adept in Yoga, is made to sit cross-legged, as in meditation.4 After death the body is prepared for burial. It is washed by Yogis, rubbed with ashes of cow-dung, or with ashes from

1 See RTCP, vol. II, pp. 399, 400. Compare OBTM, p. 264; Wi, p, 196; SHTC, p. 262. RTCP, vol. II, p. 400. RTCP, vol. II, pp. 399, 400.

40 GORAKHNATH AND THE KANPHAȚA YOGIS the dhuni,1 sometimes with sugar also, and dressed in new garments of everyday life.ª Or, the body may be covered with an ochre-coloured shroud. A new sacred thread, with the nad, ring and rudrakga berry, and a new rosary are hung around the neck. Some say that the ear-rings are removed and replaced by earthena ones. A tika of sandalwood or of red lead is drawn on the forehead. Five things are put into the mouth-gold, silver, a pearl, a charred wick from a lamp (cirag) used in the worship of Devi, and incense (kesas khusbhu), The body is then placed in a posture of meditation (a sitting posture) on a seat, and is supported by one crutch, or by three. Under the body sugar, and sometimes earth, but not salt, are placed.5 Flowers also may be put on the seat. A potsherd is placed on the head, but for this a black silk cap or a turban may be substituted. The grave is a pit, dug deep, three and one half hands (hath), and circular. In the south wall a niche is cut for the reception of the body which is set facing north. Under the seat one rupee and four annas or five and one-fourth rupees and sugar are deposited. The platform is made of 'wool, grass, ete.' At the right end in front of the body is placed a gourd full of water; and at the left a rot (a thick loaf of unleavened bread), a saucer of rice and milk, and another of water. A loin cloth and a staff (kanak) are laid in front of the body. The begging bowl is filled with milk and is placed in the wallet which is hung from the right shoulder.e Rose says that the nails are removed and taken to Hardwar, but at Gorakhpur this was denied. Sugar and gold are put into the grave. It is then filled in with earth, and a mound is raised over it. Later, a masonry platform, or a tomb may be erected over the grave, in which case it will be surmounted with the yoni-linga.

1 PNO, vol. II, para 464. ª CTC, vol. III, p. 158. a Cenn Repori, Berar, 1881, p. 60. . Reported by the Aipanthis at Hardwar. . In Sind, sugar is placed under and above the body. (Aitken, Gaaetteer of the Province of Sind, p. 184.) See note in; Siva Samhitd, p. 50, where it is pointed out that after beginning the practice of the Hatha Yoga, a Yogi may not use salt. * Compare CTC, vol. III, p. 158.

THE ORDER 41 The paduka (caran) of the deceased may be put on the samādh.1 If the deceased had been a rich Yogi, or if he had been the disciple of a guru who owned land, his body would be placed in a chair shaped like a doli, it would be adorned with flowers, and he would be carried to the grave in a procession lead by musicians. In Berar, according to Kitts, the body is carried to the grave in a large wallet." The grave is called samadh or samadhi. In some places, especially in Benares and in Almora, Yogis were formerly buried in their own houses. But municipal regulations have put a stop to the practice. Howeyer in the outlying places about Almora the practice still continues. At Almora their burial grounds are at Patal Devi, outside of the town. There are some, manifestly old, samadhs in Almora which consist of four slabs of stone making a box with a fifth slab for a cover. There are now no lingas on them. If the Yogi was a poor man, or if he had been the disciple of a man without landed property, his body might be placed on two poles and sunk in a river." This practice was acknowledged at Benares, but Gorakhpur Yogis insisted that all are buried. For ten or twelve days after the death offerings are made to the deceased. Bel leaves and flowers are placed on the grave and upon it a lamp is kept burning. After the disposal of the body, all the Yogis bathe with water supplied by the deceased's disciples, and then sweets (laddu) are distributed. There is no further ceremonial impurity.4 However, some say that clothes are washed on the tenth day after death." A council of all the Yogis at the place where death occurred is held, and in case the deceased had not chosen a successor, a guru, if this was his rank, is chosen to take his place. The clothes of the dead are given to degraded Yogis or are divided among those present. Food and money also are distributed. 1 This applies in the case of disciples of Matseyendranath and of Dattatreya also. See Enthoven, Folklore of Bombay, p. 150. Census Report, Berar, 1881, p. 60. * Compare CTC, vol. III, p. 158. " See CTC, vol. III, p. 158. At Almora.

42 GORAKHNATH AND THE KANPHATA YOGIS On the third day cakes (rot), cooked rice, milk and cūrma are offered on the grave and then are consumed by the worshippers. If the deceased were not well off, curma only is offered. Some wash their clothes on the third day, but this is not considered necessary. On the twelfth day turmeric powder is sprinkled.1 And worship of Bahram Deo and Mari Mai is performed on a kettle drum (danka). On the thirteenth day a conch shell is blown and the krya karna is completed and the spirit of the deceased departs. At Dhinodhar a feast is given on the thirteenth day and alms are distributed." In Berar, on the Sivratri, the paduka of the deceased is worshipped.3 After a year (barsi), or a year and a half, the fraddha, or funeral rite is performed.4 The Yogis keep vigil all night and in some places the ceremony known as bharad, the beating of drums for Devi, is kept up. In the watch before dawn fish, or pakauri, or khir, or palau or flesh is distributed. Six or seven thrones (gaddi) are erected; to the pir, to Joginis, to Sakhya (or witness), to Bir, to Dhandari (cook of Guru Gorakhnath), to Gorakhnath and to Neka or Ant (reported at Almora). Mantras are recited, clothes and coins of gold, silver and copper are distributed, and a cow or some other gift is made to the pir. Gifts are made also to Yogis. The silver goes to Sakhya, copper to Bir, the cow to the pir, water to Gorakhnāth. Formerly all classes attended this ceremony, now only Yogīs. Householders also are buried, and in some cases their families likewise. Kitts reported that ceremonies for the widow of a Yogi are the same as for a member of the order, but that her shroud would be of red or green, not of ochre colour.5 Worship is continued at the samadhs indefinitely and is

1 Kitts, Berär Census Report, 1881, p. 60. : Bombay Gazelteer, vol. V, p. 87. Cemtus Report, Berdr, 1881, p. 60. * Compare RTCP, vol. II, pp. 399, 400. Centus Report, Berar, 1881, p. 60.

THE ORDER 43 performed twice a day. In the early morning,1 after bathing, the pujari offers Ganges water, sandalwood, rice, bel leaves, flowers, sweets and incense at each samadh connected with the monastery; or at least some of these things are offered. The food is then thrown away. In the evening milk and sweets are offered, a lamp is lighted and incense is burned. The poor before consuming their food offer it at the samadhs.

indefinitely.ª The buried Yogl is supposed to remain in trance

1 The Aipanthis at Hardwar said 'four o'clock.' " Modern India and the Indians, p. 73.

CHAPTER THREE

VOWS

Yocls vow not to engage in trade and not to take employ- .ment. So they are supposed to beg for their food. But this is by no means the universal practice. It is estimated that but one in one hundred begs; and at monasteries and at shrines where offerings and income are sufficient, the inmates do not have to go out to beg at all. Very often all that a Yogi may ask for is brought at once by willing devotees. Most of those who bring gifts are not immediate followers of the Yogis. Certain Yogis, called Darsanis, do not beg but remain in definite places, in the forest, at temples, in caves or at monasteries, where they are visited and worshipped.a While away on pilgrimage, it may be necessary for a Yogi to beg. If food is not available, they eat fruit and roots; and in some instances, if food is not given them they mix ashes from the dhuni with water and drink it as a substitute. As beggars they go from house to house crying, 'Alakh, Alakh," but they do not sing. Some put on special clothes when they go out to beg.8 In Belgaon both men and women beg, carrying a begging bowl, and often a trident as well.4 They take both money and food. There is a difference of opinion amongst writers on the question of food; and Yogis themselves do not agree about the matter. Sherrings says that they accept food from all

1 RTCCP, vol. III, p. 250. " Compare Census of the Panjab, Report, 1891, p. 118. * See above, p. 12.

404, 964. See Bombay Gazetteer, vol. XXI, p. 185; PNQ, vol. II, paras, " SHTC, p. 262.

VOWS 45 houses and all castes. Russell says that they beg only from Hindus.1 Crooke,2 on the other hand, said that they would not take food from lower castes, from whose hands respectable Hindus would not take food. Sherringa says that they eat flesh. Tessitori and Crooke4 report that Kanphatas accept food other than beef and pork. Moshan Fani reported that they ate beef and pork, and that they killed and ate men." The practice evidently varies. In Kathiawar there are no restrictions on food and they will eat with any strangers who care to join them. Their food consists of millets, rice, vegetables, fruits, fowls, goat's flesh, mutton, fish, beef and pork. But not every one accepts all these articles of diet. By some the cow is con- sidered sacred and the pig unclean.e At Dhinodhar the chief food consists of millet and pulse. And these commoner foods of the people in general are the usual articles of diet. One of the marks of the sect is the practice of charity. This is followed in Nepal, in the United Provinces, in the Panjab and at Dhinodhar and in other places in the west. It is said that Dharamnath began the practice at Dhinodhar in reaction to the neglect with which he was treated in Kacch .? Begging was undertaken to secure means for feeding the sick and the suffering of every caste. Then, grants of land were made to the monasteries with this purpose in view.8 At present their income is used in entertaining strangers of all castes and creeds. At Dhinodhar two meals a day are served to all who come. High caste visitors receive their food uncooked; but low caste persons are served in the large dining hall, and Musalmans and degraded castes in the garden." Special caldrons are provided for preparing the food. At Gorakhmandi, in Kathiawar, when the meals are ready, a servant of the abbot goes out and calls twice in a low voice: 'Whoever is hungry, come. The abbot's table is 1 RTCCP, vol. III, p. 252. 1 CTC, vol. III, p. 158. * SHTC, p. 262. CTC, vol. III, p, 158; ERE, vol.XII, p. 834. Dabistan, vol. Il, p. 129. Bombay Gazetteer, vol. VIII, p. 155. " See legend below. * See IA, vol. VII, p. 51. " Compare Bombay Gazetteer, vol. III, p. 86.

46 GORAKHNATH AND THE KANPHAȚA YOGIS spread.'1 The ordinary food served is millet and red pulse. On special days, in August, Gokal Atham, and at Nauratri, in October, rice and lapsi (wheat flour and molasses cooked in butter), and opium are distributed.ª Omana reported that the throngs of men, women and children going to Tilla to the great festivals, are supplied with accommodation, food and coverings there. At Tilla they pride themselves on their practice of charity. Gorakhnathis are under a vow of celibacy. At Dhinodhar the rule is strictly enforced. It was reported in 1880,4 that women were not allowed to enter the precincts of the monastery. In 1924, the author saw women doing menial work of various kinds there; but there was no reason to . believe that the rule of celibacy was broken through their presence. At Devi Patan and at Gorakhpur the rule is enforced that Aughars and Yogis are not allowed to marry. And probably at most monasteries of the Gorakhnathis celibacy is enforced. At the matha in Benares, however, the residents were (1924) married men who had their wives with them. And Kasinath, who attended the temple of Kal Bhairom (in Benares), lived in his own house in the city. It is possible that the rule of celibacy does not require absolute continence for, to cite one exception, Yogis acknow- ledge the practice of fakta rites. It is difficult to state just how far the rule of continence is enforced. The reputation of Yogis is not above reproach. Buchanan reported that though they were not permitted to marry, they were at liberty to communicate with whatever woman they pleased.5 Celibates are sometimes called mathadaris, i.e. those who live in a monastery.6 Reports from various areas show that marriage is common amongst Kanphatas,7 and Census returns confirm this.8 The so-called secular Yogis are numerous. In some instances Brahmans are employed to perform their marriage cere-

1 Bombay Gazetteer, vol. VIII, pp. 155, 156, 446 f. Bombay Gazetteer, vol. V, p. 86. " OMAS, pp. 264, 265. 4 IA, vol. VII, p. 51. Martin, vol. II, pp. 484, 485. Bombay Gazetteer, vol. VIII, p. 185. " E.g. Bombay Gazetteer, vol. XXI, p. 185. . See pp. 4 ff.

VOWS 47 monies. Even in monasteries of repute the practice has been known. Buchanan, before 1838, reported married Yogis living and teaching in the matha at Gorakhpur.1 At Gorakhmandi, both celibates (mathadaris) and house- holders (gharbaris) are found.ª Married Yogis are called also Bindi-nagi, samyogi and grhasta. In the Himalayas many houscholders are found, and in some instances the pujari rights at their temples are kept in the family, being handed down from father to son. While the regulation that Yogis who marry are not allowed to live in a monastery is not universally enforced, still, in many places grhastas are allowed neither to live at nor to eat in the monastery. At Tulsipur a well-known grhasta had his house, where (1924) he lived with his wife, adjoining the grounds of the monastery at Devi Patan. Yogis who marry . are held in contempt by others, and, in some instances have to pay a fine before they are permitted to smoke with celibates.a Married Yogis continue to wear the ear-rings, the sacred thread, the clothes and other articles of the sect, and they may continue to practise Yoga. In marriage, Yogis hold to the caste from which they have come, in choosing a wife, and avoid marriage in the same sub-sect. In Almora there are householders of the Dharamnath and Satnäth sub-sects. No rules require sons of grhastas to become Yogis, but this happens; and such instances were discovered by the author in Naini Tal and Almora. In the latter case a second son became a Yogi in order to secure his father's rights and property in a temple and a house belong- ing to the family, the eldest son being a munshi in the Cantonment in Almora. The third son was an Aughar. Houscholders engage in secular employments. In Almora are to be found milkmen, tailors and agriculturalists. In various parts of India Yogis are engaged in weaving, culti- vation, in peddling, as soldiers, and as money-lenders.4 In

1 Martin, vol. II, p. 484. Bombay Gaaetteer, vol. VIII, p. 155. * RTCP, vol. II, p. 410. See Tessitori, ERE, vol. XII, p. 834.

48 GORAKHNATH AND THE KĀNPHAȚA YOGIS the Simla Hills, Yogis burn the dead, and for every corpse receive four annas in money together with a plate of brass and a woollen or cotton cloth. They also receive grain at each harvest. The Siva Samhita allows success to householders. The last three verses of that work read: Therefore the Yoga should be performed by master Yogis according to the pres- cribed rules. He who is satisfied with whatever he receives, self-controlled and unattached (to household affairs), even though he be an houscholder, is released through the practice of Yoga. Success for the masterful houscholders, who are attached to the practices of the Yoga, must arise by means of japa. Therefore, let the householder exert himself. Estab- lished in the house, with ample household, having renounced attachment and engaged in Yoga practice secretly, the house- holder sees (increasingly) the wonderful marks of success, and, having carried out my instructions, should enjoy (bliss). Women who have been initiated into the sect are numerous.1 Those who are wives of Yogis are of two classes, those who are themselves Yoginis and those who are not. Both classes. are common. In Kumaon and in Garhwal, in 1924, the author saw women of both classes. Women may be initiated before or after their marriage. A woman who, before her marriage, has had her ears split is not married by the usual Hindu rites; the marriage in such cases being by purchase, a formal agreement having the sanction of the sub-sect. A feast is always given. On the other hand, the marriage of a woman, before she has been initiated, is by the usual Hindu ceremony (sadi). At Kama, in Kumaon, in 1924, the mahant said that such a woman could not be initiated. From Rawalpindi female Yogis are reported. A number of castes trace their origin to Yogis. The records, however, are not always clear as to whether the Yogis reported trace their origin to Gorakhnathis.2 In the Simla Hills, Yogis form a sort of occupational caste,

1 For an account of women who have been initiated into the sect as widows see above, p. 34. For the origin of Yogi castes see J. N. Farquhar's paper, "The Fighting Ascetics of India.'

VOWS 49 as just stated, burning the bodies of the dead and receiving certain perquisites for the service. From the fact that they take offerings made at death, Kanets and higher castes will not drink with them. They wear ear-rings, but rank below Kanphațas.1 The Nathas in the higher hills, where the worship of Siva is prevalent, correspond very closely to the Yogis of the plains. They practise little asceticism, but grow vegetables and perform certain semi-sacerdotal functions, taking the place of the acraj (a class of Brahmans) of the plains in the funeral ceremonies of Kanets and receive the clothes of the dead. They consecrate new houses and purify them when they have been defiled. They are a true caste. One or more in nearly every Natha houschold has his ears pierced in honour of Siva and is called Kanphatanath. They are unclean and uncanny. In the Panjab, secular Yogis are called Rawal. They make their living by begging, fortune-telling, singing and similar means; they were originally, probably, Yogis .? The Samyog of the Panjab is a true caste. In Kulu they are Nathas; in Ambala, Jogi Padha; in Nabha, they are teachers of the children of Hindus; in Laharu they are of the Jatu tribe, part being secular, part celibate. Among them widow marriage is practised. The Sarhyog of Ambala has twelve sections. (The Barahnath sub-group.)a In the Karnal they are Hindus. They receive offerings made to impure gods, and form the lowest of all castes; they practise witchcraft and divination and are musicians.4 In Kangra there are two groups, the Andarla who are both Darsanis and Aughars and the Bahirla, all Aughars.5 These connect with Gorakhnath through a legend concerning the sons of Macchendranath. Once Gorakhnath gave the boys each a goat to be sacrificed at a place where no one could : RTCP, vol. II, p. 399 n .; vol. III, p. 165. RTCP, vol. II, p. 389. * Some of the names are Ai, Dhaj, Sahaj, Hait, Kanthar, Pagal, Pasupanthi, Rawal. The third is apparently a remnant of a Vaisnavite movement. * RTCP, vol. II, p. 389. For sub-divisions see Rose, RTCP, vol. II, pp. 402, 403.

50 GORAKHNATH AND THE KANPHAȚA YOGIS see them. One actually performed the sacrifice; but the other reported that he could find no place where either man or bird or sun or moon would not be a witness. Gorakh- nath praised him and placed him close to himself, while the first was expelled from his presence. Thus arose the appellations 'Andarla' and 'Bahirla.' Both of these divisions observe the usual Hindu customs, except that at death ceremonies the Bahirla give Brahmans food but do not feast them; and at funerals blow a nad instead of a conch. Of the Darsanis some go clothed; others, unclothed, use ashes. The Nangas eat flesh and drink liquor, while the others do not. The Yogi castes of the Central Provinces1 rank as Hindus of the menial group, from whom no good Hindu would take either food or water. They accept cooked food from respectable castes; permit the marriage of widows, using their own priests2 in the ceremonies; allow divorce and follow the social customs of the cultivating castes of the locality. They are divided into sub-sects which are determined according to occupation or profession, as follows: Barwa or Garpagari who ward off hail storms from the standing crops; Manihari, pedlars who travel about to bazaars, selling various small articles such as hand mirrors, spangles and dyeing powder, coral beads, imitation jewelry, pens, pencils and other articles, securing pearls and coral from Bombay to sell in the villages; Ritabikanath, who prepare and sell soap-nut; Patbina, who make hempen thread for gunny bags used in carrying grain on bullocks; and Ladaimar, who hunt jackals and sell and eat their flesh." Reports on the Yogi castes of Bengal, who, as do those of Assam also,4 trace their origin to Kanphatas, are quite extensive. Buchanan traces the origin of this group in Bengal to one of two causes: either they belonged to the priesthood of the country during the reign of Gopicand, or,

1 RTCCP, vol. III, pp. 252, 253. * Those who are not Kanphatas employ Brahmans. > RTCCP, vol. III, pp. 252, 253. 4 Dirtrict Gazetteer of Eastern Bengal and Aisam, 1910, p. 41. Martin, vol. III, p. 408,

VOWS 51 they were Sudras dedicated to the religious life, degraded by Sankara, who came with the Palas from western India. Buchanan reports a tradition in North-eastern Bengal1 to the effect that the Yogis were formerly pupils of the great Sankara, and that they took to drinking and were degraded. The legend of Gopicanda gives evidence pointing in this direction. For the Yogi, Hadi by name, who figures in that story was a sweeper (Dom) by caste. In Rangpur, Buchanan found low-caste Yogis who were itinerant bards, who sang songs of Gopicand, who were descendants of the priesthood of the time of Gopicand.a The same writer4 reported two divisions of Yogis who did not intermarry. One were the Helayas, weavers and cultivators. Their women dyed thread and retailed turmeric, capsicum and other seasonings. The other division were the Theyayas, idle beggars who burned shells for lime. Some of these were cultivators. Both groups were eaters of impure food and drunkards who buried their dead. They were said to have been disgraced by Sankara. They were illiterate. Elsewhere,5 Buchanan wrote that in eastern Bengal there was a caste of Yogis who were weavers, lime burners, unskilled labourers, beggars and wandering singers. Some of them are now engaged in agriculture, some are goldsmiths, and some are found in the subordinate grades of Government service. In Rangpur they sing the cyelic songs of Gopicand. According to Risleye there are in Eastern Bengal two sub-castes of Yogis, the Masyas and the Ekadasis. Between these two sections no marriages are arranged, and they do not accept cooked food from each other. But they drink from each other's water vessels. Their division is based upon differences in their funeral rites. The period of mourning

1 Martin, vol. III, pp. 408, 536. : JASBe, vol. XLVII, Pt. 1, pp. 139 ff. Martin, vol. III, p. 408. Martin, vol. III, pp. 535, 536. Martin, vol. III, pp. 408, 534. ef. Hunter, Statistical' Account of Bengal, vol. I, p. 69. * RTCB, vol. I, pp. 355-61. Masya Jogis belong to South Bikrämpur, Tipperah and Nookhale; Ekadasis to North Bikrampur and Dacca. Those of Tipperah number some 68,000. See also, District Gazetteer, Eastern Bengal, Webster, 1910, p. 26. 7348 -

52 GORAKHNATH AND THE KANPHAȚA YOGIS for one group is thirty days (masa), for the other, eleven (ekadasa) days. The division is based upon the further fact that some live upon an island and others upon the mainland. The cultivating members of the caste form a distinct group called Halwa Jugi. It is said that they were out-casted for abandoning the traditional occupation of weaving. There are legends accounting for the origin of these castes. The Masyas were born from the unions of eight Siddhas with eight Saktis created by Mahadeo. Another legend makes the Masyas descendants of unions between Sannyasis from Benares and Vaisya women. Again it is said that these Yogis 4 are descendants of pupils of Nathas (Yogis) and Brahman widows, the latter being of the Natha group, the former of the Siva gotra (family, stock). Ekadasis are descendants of Sannyasis from Benares and Brähman women, or descendants of pupils of Nathas (Yogis) and Brahman widows. The legends in both cases seem to be the same and to point to the Yogi-origin of the caste. Both groups bury their dead, the lips of the corpse being touched with fire by the son, or grandson. Both worship female ancestors at weddings, perform ancestral worship in their homes, wear the sacred thread, and read the Vedas. These Yogis are weavers by caste, but are now taking up agriculture, lime-burning, goldsmith's work and subordinate grades in Government service. According to Crookea the Masya Yogis, of the United Provinces, are found chiefly in Brindaban, Mathura and Gokul; and their principal places of pilgrimage are Benares, Gaya and Sitakund in Chittagong. The family of Dalal Bazaar in the Koakhali district in Eastern Bengal, is now considered as the head of their race. In the middle of the eighteenth century Braja Ballabh Rai, a Jogi, of this family was a broker (dalal) and his brother Radha Ballabh Rai was appraiser (jashandar) of the English factory of Carpata on the Meghan River. The son of the former so proved a man of business that the Company, in 1765,

1 The Sandip division live on the island of Sandip; the Bhuluanath division on the mainland. This is a local distinction. ERE, vol. II, p. 494, article ' Bengal.'

VOWS 53 bestowed on him the title and rank of Raja and gave him a rent-free estate still in the family.1 The Dharmaghari Jugis of Western Bengal are looked down upon by others. They 'worship Dharma, Sitala and other aboriginal deities."2 They are beggars. They trace their origin to Siddhas. Some of their sub-caste names are Matsyendra, Gorksa and Brbhairab. The first two of these names are significant in pointing to relationships with Gorakhnathis. These Jugis practise infant marriage, employ ing a caste member as priest; and allow neither the marriage of widows nor divorce. They worship Siva for the most part, Visnu to some extent. Some are Saktas. They practise samadh-burial. Their social position is low. In 1881 the Jugis in Bengal numbered more than 350,000. In the Nizam's Dominions" two divisions of the Gorakh- nathis are found, the Davre and the Ravals. Both were originally recruits from Maratha Kunbis, but now form independent castes. The Davre, who are of the Navanath sect, derive their name from the drum (dabara) which they use in singing the hymns of Bhairava. They are also known as Kumar Bharadi, from the name of a dance which they perform at the commencement of the marriage ceremony of their Kunbi (an agricultural caste) disciples. They admit only married Kunbis and others of higher caste. The recruits are mostly children, dedicated by parents to Bhairava in fulfilment of vows. The initiation of the boy (or girl) takes place in the temple of Bhairava at Sonari, at about the ages of twelve. The lobes of the ears are split and brass rings are worn. The division consists of three exogamous sections. Marriage is usually early, widow remarriage is allowed, polygamy is practised and divorce is permissible. Brah- mans officiate at their weddings. Their gurus are Kanphata Yogis. They are buried in a sitting posture facing east, and are carried to the grave in a cloth bag. The procession is accompanied by musicians. The body is smeared with ashes of cowdung; and bel leaves and flowers are offered. Water is poured into the mouth. Ganja, tobacco, spirits and the

1 RTCB, vol. I, p. 356. * SCTND, vol. I, pp. 278 ff. ' RTCB, vol. I, p. 357.

54 GORAKHNATH AND THE KANPHATA YOGIS food of the kind the deceased was fond of are placed in the grave. The chief mourner first throws in earth, and offer- ings of bel leaves and flowers three times and the grave ie then filled up. Upon return to the home of the deceased, the mourners chew nim leaves, wash their mouths and then go to their own homes. Davres rank just below Maratha Kunbis. They eat fish, fowl or mutton and drink spirits. There are mendicants amongst them. The Raval Jogi (Raul, Sivjogi, Kanialanath Raval) are very numerous, and like the other branch of the Gorakhnathis, recruit mostly from Maratha Kunbis, but from Malis, Rajputs and others as well. For the ceremony of initiation a square of limestone powder is traced on the ground and about it are placed nine burning lamps made of wheat flour. The novice, after having bathed, takes a seat in the square, on a low wooden stool, and has his head shaved. His body is then covered with ashes of cowdung. A sacred thread of black wool consisting of nine threads and a rosary of one hundred and eight rudraksa beads are hung about his neck. His guru gives him a trident, a piece of cloth and an alms bag, and whispers in his ear a mantra. Ear-rings of conch shells are inserted. Their social customs resemble closely those of the Davre. The notable exception is the funeral rites. While following the practices already described, they dress the body in ochre-coloured clothes and burn camphor and incense before it. Four men carry the body, while a fifth holds his scalp lock. At the grave salt is thrown over the body. After the grave is filled up a mound is raised. A member of the funeral party stands over the mound, blows a conch and recites mantras for the benefit of the deceased. With the last syllable of the verse, cach member of the party throws a handful of carth on the mound and then all return home. They mark their foreheads with ashes of cowdung. No sraddha is performed. On the third and eleventh days a garland is hung from the roof of the house and over the water pot and a dough lamp is fed with ghi. A goat is killed and offered and a feast is held. They worship souls of ancestors on Nagpañcami. Both groups worship Bhairom and other Hindu gods, attend the Hindu festivals, follow Macchendranath and Gorakhnath

VOWS 55 and use the trident and the linga. They keep images of deceased ancestors. They rank below Kunbis. Only low, unclean castes will accept food cooked by Ravals. They accept kacca food from Kunbis, eat flesh, except beef and pork, and drink spirits. They are mendicants, but some are cultivators, weavers and tailors. In Bombayl the Yogis, also called Nathas, have two divisions; the Gujarat Jogis, who are ascetics; and the Marațha Jogis, including Karnațaka and Kanāra Jogīs, who are both regular and secular. The secular groups are husband- men and labourers. Some breed buffaloes and dogs, while others make and sell black stone vessels. The Marathas have twelve endogamous divisions, Balgar, Berak, Bhorpi, Bombari, Dawarjī, Jogār, Ker, Kindri, Kurub, Mendar and Murad. These twelve clans are named each after one of the twelve orders said to have been founded by Gorakhnath, and no marriages between members of the sub-castes are permitted. Widow marriage is allowed. Polygamy is practised. They bury their dead, mourning for twelve days; otherwise they do not differ much in customs from those of the surrounding cultivating castes. They eat goats, sheep, hares, deer, wild pig and fowls and use spirituous liquors, smoke ganja and eat opium. Boys are initiated at the age of twelve years. They are a wandering class, who carry their huts, made of matting set on bamboo poles, and goods from camp to camp on ponies and buffaloes. The men dress in ochre-coloured clothes, wear large, thick ear-rings of ivory, clay, bone, or fish-scale in the lobes of their ears and use rosaries of rudraksa beads. Their women wear petticoats and bodices and braid their hair, allowing it to hang down their back. Their favourite song is the legend of Gopicand." Their chief gods are Gorakhnath and Matsyendranath. They practise sorcery and witchcraft. Natha Gosavis of Savantvadi (Kankan) are allied to the Kanphatas. They slit the ear, wear pewter ear-rings and call upon Sri Gorakh in connection with the blood sacrifice at weddings.ª : ETCB, vol. II, pp. 103 ff. Bombay Gazetteer, vol. VIII, pp. 456, 457. Bombay Gazetteer, vol. X, p. 419 and n. 1.

56 GORAKHNATH AND THE KANPHATA YOGIS Householders of certain villages in the Poona district wander from place to place carrying their huts and goods on ponies and buffaloes. They eat fish and the flesh of sheep, goats, hares, deer, wild pig and fowls, drink liquor and eat opium. They wear large thick ivory, clay, bone or fish-scale rings in the lobes of their ears, put on rudraksa rosaries, and sing songs of Gopicand. They bury their dead and exhibit other traits pointing to Gorakhnath. Their chief gods are Gorakhnath and Matsyendranath. In Belgaon, wives of Yogis wear a short-sleeved bodice and a cloth the corner of which is not passed back between the legs, a gold nose ring, a necklace of glass or of metal beads, a small, central gold brooch, and three sorts of ear-rings. While their husbands are living with them they have red lead in the parting of their hair and wear glass bangles and a lucky necklace. They are clean but lazy.1 These Yogis are really a caste, bound together by a social organization through which disputes are settled. Besides begging, they are engaged in cultivation, in which they are skilled. Their women help in sowing and weeding. They raise buffaloes and dogs.2 In Berar3 the Nathas comprise eighteen divisions, of which the recognized or regular sub-sects are Audhut, Kanphatiya and Gorakhnath. Among the heterodox are Udasi, Kalbeli and Bharadi. They know seven other divisions, each identical with a Hindu deity, known as the nine Nathas, Navanathas. They trace their origin to Adinath through Gorakhnath and Matsyendranath. Gorakhnathis are considered of a higher order than the Kanphatiyas, for at a feast given by Gorakh- nath and Matsyendranath each guest was given what he desired. The chosen dishes were all produced through the miraculous powers of the two Yogis. Kanipa asked for cooked snakes and scorpions and was promptly hooted from the feast. (But Kanphatiya is not derived from Kanipa.) Kanphatiyas split the lobe of the ear, Gorakhnathis the cartilege. The marriage ceremonies of Grhastas resemble those of neighbouring Hindus. The marriage dowry is one

1 Bombay Gazetteer, vol, XXI, p. 185. " Bombay Gazetteer, vol. XXI, p. 155. ' See Kitts, Census Report, Berdr, 1881, pp. 58 ff.

VOWS 57 and one-fourth rupees. The married Yogis are called samjogi, the celibates Yogi, or Jogi. They eke out their living by weav- ing coarse cloth, nawar, and blankets. They carry a bunch of peacock feathers with which they make magic passes over the sick, and act as fortune-tellers and makers of charms. Others keep on exhibition small performing bulls. The householders are followers of Gorakhnath and Matsyendranath. Their chief objects of worship at the Sivratri are the carans of those two saints. The Bharadis perform a ceremony in honour of Devi in which they beat drums and remain awake all night, hence their name. These Nathas recruit from all castes. Thurston1 reports as Yogis for South India, jugglers and beggars, mostly householders, who sell beads and keep pigs. They are snake charmers, who have no restriction as regards food, and cultivators, scavengers, robbers and destroyers of dogs. They keep widows in concubinage. Some of their women are professional tattooers. Like those in Berar, they wander about, carrying on donkeys the materials for their rude huts which they set up on the outskirts of the villages. They account for their condition as resulting from a curse that was imposed because of some slighting remarks made regarding Parvati's breasts. These Yogis claim superiority to Malas and Madigas. The caste is divided into exogamous sects. They will eat crocodile, field rats and cats. They carry a bag containing snakes. The Pamula (the word means 'snake') is a Jogi. In their betrothal ceremony, a small sum of money and a pig are given to the bride's party. The pig is killed and a feast held, with much consumption of liquor. In the marriage ceremony the Kangnas, which are tied by the maternal uncles to the wrists of the bride and groom, are made of human hair and to them are attached leaves of the Alangium Lamarcki and Strychnos Nux Vomica. On the way to the bride's hut for the ceremony of the marriage, the groom's party is stopped by a rope or a bamboo screen, which is held by relatives of the bride and others. After a short struggle, money is paid and the company proceeds. The marriage badge, a string of black beads, is tied around the bride's neck, the bride and 1 TTCSI, vol. II, pp. 494 ff.

58 GORAKHNATH AND THE KANPHATA YOGIS groom sometimes sitting on a pestle and mortar. Rice is thrown over them and they are carried beneath the marriage booth on the shoulders of their maternal uncles. Widows may remarry up to seven times. At puberty a girl is secluded in a hut made by her brother or her husband; and, on the last day of her isolation, her clothes and the hut are burned. The dead are buried, the corpse being carried to the grave wrapped in cloth. Before it is lowered into the grave all throw rice over the eyes and a man of a different sect places four annas in the mouth. Fire is also carried to the grave by the son and food is left there. Some place a chicken and a small portion of salt in the armpit of the corpse. The Jogi Purusal is a recently formed caste that speaks Marathi and Tulu. Their head monastery is at Kadiri but they have several other establishments. The individuals of the caste are disciples of the various mathas, and worship Bhairom and Gorakhnath. There are both celibates and householders amongst them. The former wear rings of rhinoceros horn or of clay. The householders do not split the ears but put pieces of clay over the cartilege where it is usually split in initiation. They use the sacred thread to which is attached a whistle of brass, or of copper, or of silver. The whistle is used when the worshipper offers prayer to Bhairom. Brahmans are employed for their marriages. The dead are buried in a sitting posture and a funeral feast is held on the twelfth day, a Brahman priest officiating. Food is offered to crows and gifts are made to Brahmans. The purificatory rites for the deceased initiate of Bhairava (Bhäirom) include worship (puja) at the grave each day from the third to the twelfth day. Some of these Jogis are mendicants, others follow menial occupations, serving as coolies, peons and the like. Bhaddari2 Yogis and Nandi Jogis in the west of the United Provinces, work as tailors and silk-spinners, and have several gotras with Rajput names (e.g. Chauhan, Kucch- waha, Gahlot).a There is also a caste known as Domjogi 1 TTCSI, vol, II, p. 500. * Often Musulmins. CTC, vol. III, p. 59. * CTC, vol. III, p. 61.

VOWS 59 who are beggars. The Tharus, who live below the Nepalese hills, are divided into clans, one of which is known as Jogi. The tale goes that a Jogi once kept a Tharu woman as his mistress. Their descendants are known as Jogi-Tharu. They bury their dead, using a samadh. There is a'group in Gorakhpur known as Kanphata Ratannath (Rathinath). Rathinath is worshipped by the Jogi-Tharus.1 Another interesting group of Jogis, who trace their origin to Gorakhnath are the Sepalas. The following description of them is based upon a visit to one of their camps in the rainy season of 1924: The Yogis, or Jogis, who were encamped on the open plain, were protected from the weather by very poor, thin tents of country-made cloth. These shelters were pyramidal in shape, and were erected something like American Indian wigwams. The edges of the tents were about two feet from the ground, and the space below the edges was open on all sides. Furniture was scanty, and, altogether, conditions were of poverty. About the camp were a large number of donkeys, the Sepalas deriving most of their income from the sale of these animals. These Jogis keep fowls and dogs also. But it is as snake charmers that they are of special interest. They go about in the cities and villages in the neighbourhood of their camps taking their snakes with them. These they charm with the music of their queer, gourd pipes (bin). One of the first things that the Jogis did, when the visitors reached their camp, was to show their snakes. They brought out their round, flat baskets, took off the covers and prodded the snakes with their fingers to drive them out. They had a good many black cobras, all very large and splendid speci- mens. One had been caught only the day before in the jungle. Soon after snakes are captured they are drugged and their fangs are removed. The men showed snakes of other kinds as well, one of a large variety, well marked, and another "two headed' snake. This, they assert, has a head at either end of its body, one of which it uses one year, and the other the next. Some of the customs of these Jogis, are of interest. 1 Knowles, The Gorpel in Gonda, p. 213; CTC, vol. IV, pp. 386, 399.

60 GORAKHNATH AND THE KĀNPHAȚA YOGIS They wear in their ears very large rings. These are set in the lower part of the ears, contrary to the practice of the Gorakhnathis, and the holes for the rings are made with a large needle. All sorts of rings are worn, but the ones most valued are made of the bone of a certain 'snake found in the hills,' the salu samp. They make offerings to Gorakhnath at the time of the piercing of the ears. These Jogis wear all sorts of beads, but especially the rudraksa, and the small, white ones obtained at Hing Laj. These latter they purchase in Hindustan, rather than undertake the long and difficult journey to the west. They do not wear a sacred thread; they allow their beards to grow long, twist them in two coils and wind the ends around their ears, much as Sikhs of the Panjab do; they wear their hair in a knot and over it wind a turban in a peculiar way, so that it looks as if it were going to topple over forward. They do not practise Yoga. Like other Yogis, they bury their dead, placing the body in a sitting posture. They claim to worship Gorakhnath, and are disciples of Kanipa, or Kanipao, whose teacher was Jalandharipa.i It is said, however, that Kanipa was the son of Kinwar, who caught the fish from which Matsyendranath was born. They are, as the above description indicates, householders, keeping their families with them in camp. While Yogis of this class seem to be included among 'the criminal tribes,' who are under constant police surveillance, this particular group had, evidently, earned a good reputation; for, although they had many notes from officials showing that they had been under observation in the past, they were then free to go where they pleased. It is claimed that these Jogis do not thieve. Their papers showed that they are great travellers and that they had been over many parts of India. Some of the gotras, family names, of the Sepalas are Gadaria, Tank, Phenkra, Linak, Cauhan, Tahliwal, Athwal, Sohtra and Barhna .? They rank lower than Hindu Yogis because they will take food from Musalmans, and eat the flesh of the jackal. At Devi Patan it was said that Sepalas eat snakes. These Jogis are an unclean and ignorant people despised by almost every class of

1 See RTCP, vol. II, p. 405. : E.g. so the Yogis in Almora asserted.

VOWS 61 Indians, but feared and dreaded by many. Sepalas are some- times, as 'Kanipaos,' reckoned as halfpanth' of the Gorakhnāthīs.1 It is of interest to compare descriptions of the Sepalas with those of castes of Yogis in Bombay, Berar and the Nizam's Dominions and in the south where many hints of relation- ship appear. In the account of the feast given by Gorakhnath and Matsyendranath, which determined the rank of sub-sect castes in Berar, Kanipa, whose disciples the Sepalas claim to be, asked, it will be remembered, for cooked snakes and + scorpions, and was promptly hooted from the assembly. 1 See RTCP, vol. II, p. 409.

CHAPTER FOUR

DIVISIONS OF THE ORDER THE problem of the sub-sects of the Kanphatas and of the relation of their founders to Gorakhnath is a difficult one to solve. Traditionally there are twelve sub-sects, each organized by a disciple of Gorakhnath. But, while some of these sub- sects were formed soon after the death of Gorakhnath, still others were later brought into line with the general scheme of the order. One, at least, of the sub-sects is often considered as but a half division and in some places is denied even such a place of respectability. But this sub-sect claims descent from Gorakhnath. The whole number of sub-sects named in the various lists far exceeds twelve;1 some names, however, are not those of major divisions, but of schools, or of individual gurus with a following, but belonging to some more compre-' hensive group. The author, after compiling the various lists, and collecting names of sub-sects from all available sources, visited Tilla and Amritsar in December, 1924, where he discussed the whole matter with the mahant, Pir Kalla Nath, of Tilla. This mahant, who is generally held to be at the head of all the Kanphatas, together with a few other Yogis, went over the list of names, making frequent reference to his records. The results of this conference are included in the following account of the sub-divisions of the Gorakhnathis. Reference to the names arranged in the tables attached to this chapter will show that not all of the sub-sects of the order are traceable to Gorakhnath himself. Jalandharpa (Jalandha- ripa) was made by Adinath, while Kanipa and perhaps Bhartrhari were disciples of Jalandhar. Furthermore, Mat- 1 See comparative Table A at the end of this chapter.

DIVISIONS OF THE ORDER 63 syendranäth made some disciples, besides Gorakhnäth, who in turn, made disciples and formed sub-sects; and Gorakhnath was associated with Matsyendranath in making others. The paramparas show, further, that either Gorakhnath and Matsyendranath were closely related in the formation of the sect of Kanphatas, or that Gorakhnath was greater than his teacher; for all the tradition bears the clearer impress of the former. In Chart D, at the end of this chapter, the order is traced back to Sakti. This would agree with the teaching of the Yogic doctrine of the sect and is, apparently, a matter of theory. Before making a final analysis of the lists, it may be well to record a tradition, reminiscent of the earlier Saivite sects, which they relate at Tilla.1 There were formerly eighteen panths of Siva and twelve of Gorakhnath. These two groups fought each other; and, as a result, twelve of the former and six of the latter were destroyed. The remaining twelve panths of the two sects constitute the order of the Kanphatas, or Gorakhnathis. Those which were derived from Siva are: (1) Kantharnath of Bhuj, in Kacch; (2) Pagalnath of Peshawar and Rohtak; (3) Rawal of Afghanistan; (4) Pankh; (5) Ban of Marwar; (6) Gopal, or Ram ke. Those of Gorakhnath which survived are:' (1) Hethnäth; . (2) Colinath of the Ai,panth of Devi Bimla (Bombay); (3) Candnath, Kaplani; (4) Bairag, Ratadhonda Marwar, Ratan- nath; (5) Paonith, of Jaipur, of whom Jalandharpa, Kanipao and Gopicand; (6) Dhajjanath (Mahabir) whose members are all foreigners. This tradition most probably suggests a new alignment of Saivite sects under the influence of the great Gorakhnath, in which many older Saivite panths disappeared. The Yogi at Puri, with his club, is reminiscent of the Laku- lisas and the tradition from Tilla holds that the Satnath is related to the Pank, one of the older sects of Siva. The principal panths, or sub-sects of the order may be described as follows: 1. Satnath. This division is reported in nearly all of the lists. It is related to the Pank, the fourth of the sects surviv- ing from the Siva panths. They have a gaddi at Puri and other

1 Told to the author in December, 1924.

64 GORAKHNATH AND THE KANPHAȚA YOGIS establishments at Bhewa, Thanesar and Karnal. According to the mahant at Puri, the patch-work cap, coat and quilt are a mark of this sub-sect. From this line sprang the Dharamnathis; and Garibnath, who accompanied Dharam- nath to Kacch, was of this division. This panth is said to follow Brahma. 2. Ramnath (Ram ke), sometimes wrongly identified with Ramcandra. This sub-sect is related to the Siva group called Gopal. It traces its origin to Santokhnath, who did not himself form a panth. Their chief gaddi is at Delhi. Das Gopalnathis are reported from Jodhpur. 3. Dharamnath. This sub-division traces its origin to Raja Dharam who became a Yogi of the line of Satnath. Their headquarters are on the Godavari; and they have a famous and important monastery at Dhinodhar in Kacch. Dharamnath is also said to have been a disciple of Matsyendra- nath, and is counted as one of the nine Nathas.1 But the previous statement is in closer accord with traditions con- cerning him. 4. Lakpnannath. Laksmannāth succeeded Gorakhnath at Tilla. This panth has two divisions, or schools, Natesri and Darya. The distinctive characteristics of these two are that the former reside on the hill at Tilla, while the latter live on the plains. Darya is also considered as a separate panth having its origin at Tilla. The other sub-sect is known as Natesri in Amritsar, and as Darbari Tilla Bal Gondal in Hoshiarpur. This is the Heth, or Hethnath, panth of the original Gorakhnathis. To this division belong the Haith of the Ambala and Jhelum districts and Baljati of the Karnal. Rāñjha. Ranjha belonged to Natesri. The Jafir Pirs (see below) follow 5. Daryanath. Although now a separate panth, this divi- sion belongs to the Heth panth of the original Gorakhnathis. Members of this panth are found all through North India and the Panjab. Many are found in Sind." Beyond the Indus this division has establishments at Makhad, Kohat and Quetta. Their sacred seat is at Uderolal in Sind, where is found the 1 JA, vol. VII, p. 47, * Aitken, Gazetteer of the Province of Sind, Part A, p. 164.

DIVISIONS OF THE ORDER 65 tomb of an infant who transformed himself into an armed horseman and emerged from the Indus to rebuke the Muslim Mahammad Yusuf of Tatta. He is known also as Uderolal, Dulanlal, Amarlai, Zinda Pir and Darya Shah. He is also called Shekh Tahir at Uderolal and Khwaja Khizr at Sukkur. At his temple in Uderolal a lamp is kept burning perpetually and at the new moon he is worshipped at the river, or at a canal or by water, with rice, sugar-candy, spices, fruit and lighted lamps. He left the world by disappearing into the ground. There was a dispute between Hindus and Muslims ,as to the disposal of his body by cremation or burial. He reappeared and commanded them to use the two methods. Consequently, there are both'a tomb and a temple at the place. About 50,000 attend the annual religious feast at Uderolal. 6. Ganganath. This sub-sect was founded by Ganganath, who followed Kapalmuni. From this division some trace the Kayanathis. There is some connection with the Ratannath sub-division, reported under the next number. 7. Bairag (Bhartrhari, Bairag Catri). 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 disciple of Gorakhnäth.1 He is said to have abdicated the throne of Ujjain to become a Yogi. One tradition makes him the son of Raja Bhoj. Although he was initiated by Jalandharipa, he is said to have been a disciple of Gorakhnath; and the Aipanthis of Hardwar say that he was initiated by Gorakhnath. His chief associates were of the Kaplani panth, also sprung from Jalandharipa's sub-sect. Another tradition affirms that the panth is traced to Mainath, an orphan who was brought up by the Meos and who later became a disciple of Gorakhnath." An important name in this division of the Gorakhnathis is that of Premnath, who is sometimes said to have founded a panth. Another famous disciple of Bhartrhari was Ratannath of Peshawar. Beyond the frontier, and in Peshawar, these followers of Ratannath do not wear the mudra. To account for

Gazetteer of the Province of Sind, vol. II, p. 56. * RTCP, vol. II, p. 404. 5

66 GORAKHNATH AND THE KANPHAȚA YOGIS this it is reported that once at Tilla when Ratannath was taken to task for not having ear-rings he opened his breast and showed them in his heart. Once his rings were taken away from him as a punishment for some offence, and he showed them in his mouth. Musalmans revere him. Ratannath is famous for having created a boy out of the dirt of his body. This boy was afterwards known as Kayanath, and as Qaim ud Din. When Kayanath died, both Musalmans and Hindus claimed his body; but it disappeared, only the clothes remaining. Hindus built a samadh for him, and Musalmans a tomb. Another group of Yogls related to Ratannath is the. Mekhla Dhari. In Ambala they wear a taragi. In Nabha there are secular Yogls who trace their origin to Ratannath. They belong to the Puniya gotra (a Jat gotra). The founder of this group of householders was Miinath. After he had become a Yogi, the Jats compelled him to marry a girl of the juggler Yogis. The Bharat in Dera Gazi Khan belong to this division. Ratannathis are counted as Daryanathis as well. There are shrines connected with the name of Ratannath in Kabul and Jalalabad. Even Musalmans believe in the powers of these Yogis. 8. Rawal or Nagnath. This is the third of the original Siva group. The Rawals, who are the most important of the Musalman Yogis, are great wanderers. In the western districts of the Panjab 'they are occultists and quacks.' There are two main groups of them: (1) the Madia, said to have been founded by Gorakhnath; and (2) the Gal who are referred to Siva and who are known both as Pagalpanthis and as Rawal Galla. Those of the second division are found in Peshawar, and the Bohar monastery in Rohtak belongs to them. The chief seat of the Rawals is at Rawalpindi, and members of the panth are found in Hajaro and in Afghanistan. Not all recognize the Rawals as one of the twelve sects of the Gorakhnathis, although they are widely reported as such.1 According to one account they form 'half' of one of the twelve orders, the other half being the Parasnathis. Rawals are also Kaphlain. Rawals are found in the Nizam's Dominions.

1 See Table A.

DIVISIONS OF THE ORDER 67 9. Jalandharipa. These belong to the Paonath panth, the fifth of the original Gorakhnathis. But the paramparas agree that Jalandharipa belongs to an earlier branch of the sect.1 He was the founder of the 'Pa' panths as over against the 'Nath' panths. Pa is Tibetan for wala," and illustrates Eastern influence within the Kanphatas. In some Gorakhnathi lists are included, within this division, Kanipa and Gopcand. The Papnath, also known as Panath, are said to be a sub-division of Jalandharipa and followers of Mahadeo (Siva). Jalandharnath (and Kamphnath) are some- . times identified with the Aughar, while Gorakhnath and Matsyendranath are known as Kanphatas. The sphere of activity of the former was Bengal and Bihar, that of the latter two was the United Provinces and the Panjab.3 This panth has an establishment at Jaipur. 10. Aipanth. This panth is related to Colinath of the original Gorakhnathi group, and is connected with both Bhushtai and Karkai, disciples of Gorakhnath. Karkainath is also known as Kanaknath and Kankhnath. The followers of the two Yogis last named are said to belong to schools of the Hethnath. The Aipanthis of Hardwar say that they were followers of Pir Parasnath, and that they separated from them through the worship of Aidevi. They trace their origin back to a female disciple of Gorakhnath, now known as Bimla Devi. They explain this by saying that 'Ai' means 'Mai' (Mother, Goddess). They used to use 'ai' instead of "nath' in their names, but five generations after Narmaiji they resumed the name of 'nath.' Mainathis probably sprang from this group. Five generations after Narmaiji, who him- self lived several generations after Gorakhnäth, came Mast- nath, and from his time the members of this panth have been called 'Nathas.' Narmaiji was born in Khot, now in Jind State. As a disciple of Gorakhnath, then, Mastnath cannot be considered as a contemporary of the great Yogi. Followers

1 See Tables B and D. * Census Report, Panjab, 1891, p. 117; CTC, vol. III, p. 59. Cemsus Report, Panjab, 1891, p. 114, note 1.

Gorakhnith. 4 Coli is, according to Swatmarima, member twenty-one after * RTCP, vol. II, p. 404.

68 GORAKHNATH AND THE KANPHATA YOGIS of Mastnath are not very respectable, and only recently have they been recognized by the rest of the order. They carry a crooked stick which they use as an arm crutch.1 The Bawas are of the Aipanth through Mastnath. The Aipanth was included in the twelve when the order of Kanphatas was organized.a This would suggest that the order of Gorakhnathis was consolidated a considerable time after the death of Gorakhnath. The story is told that once, when Mastnath was engaged in meditation (jog), one of his disciples who came before him wearing only a loin-cloth, was cursed with the necessity. of remaining naked forever. For this reason the followers of this unfortunate Yogi are called 'Nagas.' There are two divisions of the followers of Mastnath: (1) the Bari Dargah, who avoid flesh and liquor and (2) the Chhoti Dargah, who indulge in both. The latter group was founded by a Camar, a disciple of Mastnath. Menials of this panth are called Camarwa." The chief monastery of this panth, at Bohar in Rohtak, was founded by Narmaiji. There are no idols at this place. The Aipanthis have a large and important establish- ment at Hardwar. Other seats of the Ainathis are found at Ranpat, Madhata and Camar, in the Panjab. The Aipanth is mentioned in the Dabistan (vol. II, p. 128). . 11. Kaplani. This division, included in the Candnath sub-sect of the old order of Gorakhnathis, traces its origin to Kapalmuni, a disciple of Gorakhnath, and was founded by Ajaipal. This panth is also called Kapil, or Kapil Deo ke. A group belonging to this sub-sect is the Nimnathi, also called Gaphlani, or Khiskai. But see (5) below. The headquarters of the panth are at Ganga Sagar.4 12. Dhajjanath. This panth, the sixth of the old Gorakh- nathi list, is associated with the name of Mahabir (Hanu- man). At Tilla, and in two of the lists, this is counted as one of the twelve sub-sects. The statements that the members of this sub-sect carry a flag, and that some of them

1 Census of Panjab, Report, 1891, p. 116. * So reported by the Aipanthis of Hardwir. RTCP, vol. II, p. 403 and note. 4 So a Yogl at Naini Tal declared.

DIVISIONS OF THE ORDER 69 are found at Peshawar and Ambala are not accepted at Tilla. It is asserted that they are to be found in Ceylon.1 13. Kanipa. While Jalandharipa was confined in the well at Ujjain,a from which he was finally rescued through the help of Gorakhnath and Matsyendranath, his disciple, Kanipa occupied his teacher's place as mahant. He after- wards founded a panth. From this line came Gopicand (Candra) otherwise known as Siddh Sangari, who became one of the eighty-four Siddhas. Gopicand is sometimes given as the name of a panth; and Gopicand is considered also as a disciple both of Kanipa and of Jalandharipa. From Siddh Sangari is traced the Spadha of Bengal, keepers of snakes. One of this group initiated Ismael,

disciples. founder of a panth. The Kalbeliyas are said to be his To this line belong, also, the Sepalas, who keep snakes" Some of this division wear the rings as do the Kanphatas, others wear them in the lobes of the ears. Strictly speaking, the Kanipa are not considered as one of the twelve panths, but as a half sub-sect. Even this statement is not universally accepted. A tradition traces the Bamarg sect (the 'Left-Hand' sect) to Kanipa.4 It is of interest at this point to note that the development of crotic elements in Sakti worship was in Bengal and Assam. The list of names given by Sen is: Minanāth, Gorakhnāth, Hadipā, Kalupā. Hadīpa was the teacher of the mother of Gopicand. Jalandharipa is also known as Hadi-er Hadipa. This list belongs to eastern Bengal. Another name apparently belonging to this cycle is Kalepā (Karipā, or exactly Kānipā). Both Jalandharipa and Kanipa are placed in the Paonath division brought down from the Gorakhnathis. Some identify the Jalandharipa and the Kanipa. Two of the original panths of Siva are not accounted for in the above enumeration, the Ban of Marwar and the Kantharnath of Bhuj. The latter is mentioned in a descrip-

1 PNO, vol. II, para. 279. # See above, pp. 59 ff. * See chap. nine. : 4 RTCP, vol. I, p. 329. . History of Bengali Language and Literature, p. 28.

70 GORAKHNATH AND THE KANPHAȚA YOGIS tion of Yogi establishments,1 but the connection of the Kantharnathis with recognized sub-divisions is not clear. A number of names remain to be considered; but they are not of wide enough significance to warrant their inclusion in the larger divisions of the Kanphatas. In all probability they represent minor divisions within the more important groups or the names of important personages or alternate names of some already recorded. They are as follows: (1) The Handi Pharang (Bharang, Sarangnath, Hānd! Bhirang, Cand Bharang [?]) The explanation of this name is given in the following legend. Sakkarnath, disciple of Gorakhnath, in his wanderings, came to a land ruled by a low- caste raja, who seized him and ordered him to cause a rain of sugar, on pain of torture. Sakkarnath performed the miracle and then buried the raja alive. Twelve years later the Yogi returned and found the king a skeleton, but restored him to life and made him his disciple and cook, (Another version of the story states that the raja was struck blind, and that after twelve years Sakkarnath restored his sight.) The raja, however, was not reformed as the result of his punish- ment. One day he took out some of the pulse he was cooking and tasted it. Bhairom chanced to appear that day in person and refused the food. The reason was discovered and the raja was punished by having the pot (handi) hung about his neck. He was obliged to wander the livelong day, getting food out of the pot. His punishment lasted four years, after which he was pardoned, but his followers still bear the name, Handi Bharang.ª A most interesting version of this story is told at Trimbak. At that place Yogis show a stone samadh, said to be that of Aurangzeb. The legend is that Aurangzeb became a disciple of Gorakhnath, but that the other Yogis refused to eat with him; so he buried himself alive. After twelve years he came out of his tomb as Mrtaknath (Lord of Death). He was only a skeleton when he came forth, but after his reappearance flesh came upon his bones. Afterwards, Gorakhnath ordered him to cook food for the Yogis present. He did so, but, when the food was ready, he tasted it to see if it were properly seasoned.

1 See p. 110. a See RTCP, vol. II, pp. 395, 396.

DIVISIONS OF THE ORDER 71 The food was declared unclean and the pot was hung over his head. Therefore, he is called Siddha Handi Pharang Nath. He went off to Poona, where to this day this sect reside, at Handi Parang Natha. Sakkarnath had no disciples, so, on his deathbed, he called a Musalman, Jafir by name, made him his disciple, and advised him to take only uncircumcised Muslims into his following. These Yogis are employed as Hindu cooks, and belong to the Santnath sect.1 The order today recognizes only Musalmans and they do not eat with other Yogis. At Tilla it was stated that these Yogis are not counted as ' one of the twelve panths. Cand Bharangis are said to be found in the west, near Dwaraka. And, as stated above, members of this sub-division are found in Poona. (2) The Jafir Pirs are Musalmans. They are well known in the Panjab. Although they are Kanphatas, Hindu Yogis do not eat with them. They are followers of Ranjha and disciples of Balkeswarnath. These Yogis are not counted as one of the twelve sects. Some trace them to Santoknath, who is Vişnu. The Pir Jogis, who are also Musalmans, perhaps of the same panth, will eat the food of other Yogis, but others will not eat their food. At Tilla it was affirmed that these Yogis are not found at Sialkot. (3) Mannath (Manmanthi, Manathi). To this line belongs Arjannaga, or Arjannanga (Pangalnath [?]) who is now in Kailas as a Siddha. There is an establishment belonging to this sub-sect at Jawalamukhi. These Yogis trace their origin to Raja Rasalu whose follower Mananth was. They are found in Peshawar and Jhelum. (4) Aghori (Ghori). It is possible that there are some Aghoris among the Yogis. There are none at Tilla, but the Yogis of that place said that sometimes the recently-buried corpse of a child might be dug up and eaten by Jogis of this group. It is acknowledged that an occasional Kanphata be- longs to this panth. It was reported repeatedly by Yogis and at different places, that an occasional Aughar becomes an Aghori." 1 See RTCP, vol. II, p. 408. " Hughes, Gazetteer of the Province of Sind (1876) says that the Aughar is a Yogl. Henry Balfour, Jr. Anth. Inst. of Gt. Br. and

72 GORAKHNATH AND THE KĀNPHATA YOGIS (5) Nimnath and Parasnath. These two persons were sons of Matsyendranath, begat, according to one tradition, in Ceylon. They were slain and afterwards restored to life by Gorakhnath. Later, they were initiated by their father and then founded new sects. They are Jains.1 However, there are groups under both names that are included in Yogi panths. The Nimnathis who are distinct from the Parasnathis, are also called Gaphain (Gaphlani) or Khiskai. The Sartoras, Nimnathis, always wear a cloth over the mouth and take the utmost precautions against the destruction of life. They are wanderers, and receive food cooked by others. They use a cilam, not a huqqa. The Parasnath Puj sub-division are celibates, but they live in houses. The interesting legend concerning these two persons is as follows. After Matsyendra- nath left the queen in Ceylon taking with him his two sons, because Gorakhnath had called him to his senses, they fell un- der the anger of the latter, and he put them to death and hung their skins on a tree. Later, for the sake of their father, he restored them to life. Some time afterwards, the boys were sent to a village to beg. They were ordered by a man to drag Treland, vol. XXVI (1897), pp. 340 ff., has collected data on the Aghori under the title, Life History of an Aghori Fakir, in which he supplies the information which follows. They trace their origin to the . Gorakhpanth and Gorakhnath. The movement was started by Motinath. There are three divisions of them: Oghar, Sarbhungi and Ghure, The Oghar is the branch to which the faqir (whose history is recorded) belonged. All persons are eligible for admission to the sect. Ogharnath used a fresh skull, from which he had eaten the flesh, as a drinking bowl. The fagir (Kallu Singh) claimed that some members of the order ate human flesh and were then able to make it live again. He did not claim these and other magical powers him- self. In general the Aghori eat the flesh of all dead animals except the horse, and the food of any sect or caste. Any skull will do for a begging bowl. (But the ghoulish practices which this man describes were known long before the time of Gorakhniith. See chapter ten). 1 There are other hints at Jain connections. The Jains have a temple near Pae Dhuni (Paidhoni) which shelters an idol of Ghoraji- nath, decked with gems .- S. M. Edwards, Bombay City Gazetteer, vol. I, p. 177. Paidhoni is the seat of the Kanphatas in old Bombay. The books on Bombay refer to a certain place in the old city as Pie Dhoni and explain the name as meaning 'The-Place-of-Feet-Wash- ing.' It is correct, however, to say that the name of this locality is derived from that of a famous establishment of a sect of the Yogis.

DIVISIONS OF THE ORDER 73 away a dead calf, before he would give them alms. They did as he requested, and in return he gave them food. By the time that they had reached their teacher the food had turned to blood and worms. Then Matsyendranath cursed the village. The sons later separated and formed new panths, the Puj and the Sartora, with which other Yogis have no concern.1 In a variant to this story Gorakhnath goes with the boys: to beg alms at a merchant's (bania) shop, and they are made to take away a dead calf. When Gorakhnath sees the food; transformed, he catches them by the hand, takes them to the ! merchant's house, and there puts them to death. Thereupon ' all the merchants complain that he has polluted all their sacrifices by this murder; and he retorts that they had polluted his disciples. He agrees, however, to restore the two boys to life if the merchants will henceforth worship him and no other. They agree and Gorakhnath left Parasnath, one of the two boys, with the merchants, and the Jains deem him an incarnation of God.ª (6) Kantharnāth (Kanthadnāth). Some say that this group trace their origin to Gorakhnath, others to Ganesa. In Ambala they are an endogamous panth of houscholders.8 At Kanthkot they worship Ganesa and Kanthadnath, using the latter name while telling their beads. Here Kanthadnath is worshipped twice a day. His followers take the vow of celibacy. In almost all of their customs they resemble the Dhinodhar Kanphatas.4 However, in the west Kanthadnathis often marry; but the fathers do not eat with their children until their ears have been split and other dedicatory rites have been performed." Other namhes, for which no relationship can yet be assigned are, Kaiknath; Payalnath; Udainath, identified with Pasupati, probably one who preceded the founding of the order, second of the Nine Nathas, founder of the panth of Yogis;" Arayapanthi of Bor Bosan near Kaba Pir, Thanesar; Revnath; Tajnäth; Filnäth; Sarpatnāth (Carpatnäth, Carpat, or Darpat-

1 See RTCP, vol. II, pp. 394, 395. : RTCP, vol. II, p. 406. See Table D. 4 Bombay Gazetteer, vol. V, p. 88. " Boanbay Gazetteer, vol. V, p. 88, note. . RTCP, vol. II, p. 395, note. " See RTCP, vol. II, p. 393.

74 GORAKHNATH AND THE KANPHATA YOGIS nath) tenth from Gorakhnath in Svatmarama's list; Gainināth, teacher of Jnanesvar; Naranjannath; Baranjogi; Adhnath, :.. Adhinath (?); Papank; Kamdhaj; Kasyapa; Ardhanārī; Nayari; Amaranath; Kambhidas; Tarnaknath; Abhapanthi, of whom Abhangnath is mentioned in the Tahqigati Chisthi.i The Pathsana of Karnal and the Patsiana of Jind are a school of Yogis. A number of ascetic movements refer their origin to Gorakhnäth. One of these is traced to Sarangnatha or Śringnath, who reached the height of his power after the death of the great guru. His panth is sometimes called the Bawoaji ka panth. He introduced new rules and made his disciples bore their ears and insert ear-rings of wood. After his death ten sects were founded, all growing out of his order. They are the (1) Girinath, (2) Pūrinama, (3) Samsia, (4) Militant Nagas, (5) Ajaipal, (6) Gwalibasada, (7) Ismail Jogis, (8) Agamnath, (9) Nimnath and (10) Jalandharnath. There must be some confusion in this list, or there are duplicate names in this and the panths of the Kanphatas. Numbers five, six, seven, nine and ten have been discussed already. Of the others the author has seen members of the first only. At Kedarnath, just outside of the town of Dwara- hat, in Kumaon, there is a small temple of Bhairom. This is situated below the gate of the main temple and the pūjari at the shrine was a woman of the panth. These Yogis marry. They do not split their ears. The famous witch, Nona Camari, belonged to the panth of Ismail Jogis.a Lal Padris4 are not Goraknathis, although they are often found in close association with them. They are followers of Dattatreya, who was eminent in the practice of Yoga and who is held in high esteem by Yogis. He is considered by some to have been an incarnation of Krana.s In the Dabistan, he is described in a contest of Yogic power with Gorakhnath. Dattatreya was probably a deified Brahman of the tenth

: RTCP, vol. II, p. 404. # See p. 70, above. Chamiri. " See the Chamars, pp. 26, 27, 179, 183, 185 for notes on Nona

'yellow' robe. 4 This is also a general term for Yogi, or ascetic, referring to the * Wi, pp. 205, 240. * vol. II, p. 140.

Rosz's LIsT GORAKHPUR LIST CA

No. AUTHOR's LIST RTCP, vol. II, (as recited to the (R page 390 author)

1 Satnäth

2 Ramnlth (Rām ke) (Rär (Viş 3 Dhammnith

4 Lakşmannāth ...

. 5 Daryanāth

6 Gangānāth Ganglināth

7 Blirlg (Bhartrhari, Blirignath Bsirlgcatri) (Bhartar" 8 Rawal, or Nagnith Nagnath

9 Jalandharipā

10 Aipanth

11 Kaplāni

12 Dhai

13 K

14

DIVISIONS OF THE ORDER . 75 century, to whom the famous story of the testing of the virtue of the wife of Atri has been attached.1 His shrines are scattered here and there in the districts about Poona," and in one place his image has three heads to represent the Hindu Triad.a He was an Aghori.

CHART B

PARAMPARA: as given by Pingirkar, based on Namdev: ĀDINATH (First Guru)

MACCHENDAR JALANDHAR (= Vişhu, says Kitts) (- Siva, says Kitts)

GORAKHNÄTH KĀNIPĀ MAINVATI

GÅININÄTH (Mother of Gopicand)

NIVRTȚINXTH JRANEAVAR Brothers

!

1 Hindu Religious Year, pp. 98, 163, 165, 168, 175; MWB, p. 267. His appearance to Eknlith is described in Eknath as translated by Abbott, pp. 18 ff. - MWB, p. 267.

76 GORAKHNATH AND THE KANPHAȚA YOGIS

CHART C

PARAMPARA of Bahina Bii. (See Dr. Abbott's translation, p. 1.) ADINATH (Siva) (taught the Yoga to) PARVATĪ MATSYENDRA (who heard it as Siva taught it to Parvati) to GORAKHNĀTH to GAHINI to NIVRTTINATH (while N. was a child but yet a Yogi) to DNYANESHVARA to SATCHIDĀNANDA further on VISHVAMBHARA tő RAGHAVA (Chaitanya) to KESHAVA CHÃITANYA to BADĀJI CHĀITANYA to TUKORA (Tukārām) to BAHIŅĀ BAI (b. 1628; d. 1700)

DIVISIONS OF THE ORDER 77 CHART D PARAMPARĀ ŚAKTI

ŚIVA

(Second of the nine Nathas, founder of UDE

the panth of the Jogis) - RUDRAGAN

JALANDHAR (who was an evil spirit, restored to reason and initiated)

MATSYENDRA JALANDHARI (PA)'

GORAKH- PAGAL NIMNÄTH PARAS- NATH oT ARJANNANGA SIVTORA NATHPOJ

(RAWAL)" sons of Matsyendra - (MANNÄTH) and both Jains

BARTRINĀTH (Bairag) son of RAJA Boj" KANIPA 1

[Counts as one of the original panths of Gorakhnath] SIDDHSAN- GART

KAPAL- KARKAI BHUSH- SAKKAR- SATNATH SAN- LAKSHMAN- MUNI TÃI COLI- NĂTH DHARM- TOKNĀTH NATR4

NATI (HAMDOI NATI' (NATESRI)

AIPANTR" PHARANG) (DARYA)*

AJĀIPAL GAŃGĀNĀTH RAMNATH (JAFIR PIRS) KAPLĀNTI The figures refer to the order in text. The twelfth (Dhajjanath) is not accounted for.

1 RTC vol. II, p. 393 with modifications.

CHAPTER FIVE

SACRED PLACES

KANPHAȚAS visit the usual places of pilgrimage such as - Prayāg (Tribeni), Benares (Kasi), Ajudhya (Ayodhya), the source of the Godavari (Trimbak), Dwaraka, Hardwar, Badrinath, Kedarnath, Brindaban, Pushkar, Ramesvar in the south, Darjeeling1 in the north-east, Nepal and Assam, Amarnath in Kashmir, and Hing Laj in the west. They visit certain shrines of Sakti and temples of Siva and Bhairom. Their own particular shrines and monasteries are widely scattered over India. It is best to study their places of special interest by areas; e.g. those in the Himalayas, in the United Provinces, in the Panjab, in Rajputana, in Western India and elsewhere. In a monastery at CHANGCHILING, in Sikkim, there is a black, complex image one of the three forms of which, the more gaudily robed, represents Gorakhnāth.ª At GORKHA in Western Nepal, is found the cave temple of Gorakhnath." It is 'the sacred hearth of the Gurkha race.' Landon describes it as 'a little, crude sanctuary hidden in a cavern to which access is almost impossible except on hands and knees-the shrine of Gorakhnath. Here beneath an overhanging stream, housed in the natural recesses of the rock and with little adornment beyond the ceremonial tridents, flags, halberds, trumpets, and other insignia of all such places of worship, is the image of the god." The cave

: Kamru Kanaccha [?] is it Kamarūpa? Temple, Hyderabad, Kathmir, Sikkim and Nepal, vol. II, p. 212. * For a picture of this temple, see Landon, Nepal, vol. I, p. 66. It is reproduced as the frontispiece in this volume. * ibid., vol. II, p. 26.

SACRED PLACES 79 and the town get their names from Gorakhnath who is said to have resided there. Hence the national name of Gurkhas,1 About Kathmandu centre a number of interesting places and shrines associated with the names Matsyendranath and Gorakhnath. The word Kathmandu stands for 'Kath Mandir,' or 'Temple of Wood,' a shrine built about 1600 A.D., by Lakşmi in honour of Gorakhnath. At BAGMATI, about three miles from Patan (Kathmāņdu), there is a temple of Matsyendranath which is recognized by Gorakhnathis.a There is also here a temple of Siva Pasupa- tinath which appertains to the Kanphatas.4 It is said that pilgrims to this place are never again born as a lower animal. The Nepalese Saivite temples of Sambhunath, Pasupatinath and others belong to the same sphere of interest as that of Matsyendranath. At Kistipur there is a temple of Bhairab and at Kațhmāndu one for Kal Bhairab. At the temple and monastery of Ratannath at SAWARI KOT, 'Cangra Tang Pahar,' is an image, or stone, which is sup- posed to contain the spirit of Gorakhnath. The Kanphatas of this place have an intimate relation to those of Devi Patan, the monastery at the latter place being under the authority of the former .? In the Kumaun and Garhwal Hilis Kanphatas are found at various shrines of Bhairorh. Such places of worship are often connected with the residences of particular Yogis. At SRI NAGAR, in Garhwal, Gorakhnath is worshipped as an incarnation of Siva, and there is an establishment of Kan-

1 See article, 'Tribes, Clans and Castes of Nepal,' by Capt. E. Vansittart, JASBe, vol. LXIII (1894) pp. 213 ff. : The Gurkhas, p. 25. " See Oldfield, Sketcher from Nepal, vol. II, pp. 325, 326; IA, vol. IX, p. 169, note. For descriptions of these temples and places see also Kirkpatrick, Kingdom of Nepal, chap. vi and pp. 188 ff. For pictures and description see also Landon, Nepal. " Oldfield, Sketches from Nepal, vol. I, p. 89., vol. II, p. 247; BHCS, p. 403. For description see also IA, vol. IX, p. 166, note; and Levi, Le Nepal. . See Asiatic Researches, vol. XVI, p. 471, note. " See Landon's volumes on Nepal. His pictures of the various temples are most excellent. " See below, p. 95.

80 GORAKHNATH AND THE KANPHAȚA YOGIS phatas at that place.1 At this town the author (1924) found nothing of consequence. There were a few grhastas scattered about in the neighbourhood. Below Sri Nagar there is a cavern dedicated to Gorakhnath, which contains his image, gilded. The figure is about six inches high. The yoni-linga is also found in the cave, and in front is a temple of Bhairom. The pujari there claims that the cave used to be an important temple of Gorakhnath; but that it was filled with river-sand during the Gohna Lake flood of 1894; and that, although it was dug out later, it has ceased to attract as much attention as formerly. The shrine consists of three recesses in the rock. It is evidently neglected by pilgrims. The panth is Ram ke. In NAINI TAL, at the temple of Nandi Devi, where there is also a temple of Bhairom, Kanphatas are sometimes found. A Yogi there in September, 1924, whose name was Sing- harnath, was of the Kaplani panth. He claimed to have been born in a family of grhastha Yogis. In ALMORA, above the temple of Nandi Devi, is the residence of a grhastha Yogi of the Dharamnath panth. Attached to his residence is a small temple of Bhairom. The Yogi, Devnath by name, who (1924) was pūjari at this place, also served in the same capacity at the adjoining large temple to Mahadeo. This temple of Bhairom is a small, square building with a low, flat roof, surmounted by a small pinnacle, such as is common in these hills. The building contains a number of trisules and images of Ganesa and Bhagavati. Another Yogi, Ramnath of the Dharamnath panth, has a house and shop in the bazaar, to which is attached a temple of Bhairom. The place is two or three hundred years old. The temple contains an image of Bolanath,2 the head only,

1 Aithin, vol. II, p. 808. 'One of the rajas of Almora, in the lower Himalaya, had two sons, one of whom fell into evil ways, and when he was disinherited his younger brother, Gylin Chand, succeeded. Many years after, the elder brother appeared in the guise of a religious mendicant and Gyan Chand procured a gardener to slay him and his pregnant Brihmani mistress. The dead man became a Bhut or evil spirit, and is now worshipped as Bholanath, 'innocent lord,' a title of Siva, of whom, by and by, he will become a manifestation. His mistreas and

SACRED PLACES 81 with a similar image of Bhairom by its side, and an image of Ganesa. These and many trisules painted red, as are the images, rest on a platform. Here also are a conch shell and the usual brass lamps. Many flowers are offered before the images. In the temple are found also a fan of peacock feathers, a yak-tail brush, several conch shells and a saligram. In the veranda is the usual temple bell. The building, which is not very large, has a flat roof and is surmounted by a pinnacle. By the side of the temple, at the right, are two ancientsamadhs, both square, with pyramidal tops, surmounted by the yoni-linga symbol. They date from the reign of the .Chand Rajas. Behind the temple and to the left are two very old, low samadhs, on which the yoni section only, of the symbol, remains. Near the Dak Bungalow, in Almora, is another private establishment. The temple contains small images, about a foot high, of Bhairor and Parvati, carved in a slab of stone, and one of similar size of Gorakhnath; the latter exhibiting the large ear-rings greatly exaggerated. The temple contains the usual collection of objects. One linga is arranged with a water jar above it so that water may fall continually upon it. The jar was empty. Here the father, though still alive, has been superseded by his son, also a Yogi, as pujari. These Yogis are of the Satnath sect. The endowment consists of one village. KAMA, a village not far from Dwarahat, is the seat of the pir of the Almora district. His name was (1924) Pir Gopi- nath, and he belonged to the Dharamnath panth.' The village in which he lives is the property of the sect. The temple, which is in the house of the pir, is dedicated to Nagnath. The pujari is a brother of the pir. A section of the village is occupied by the families, not Yogis, who cultivate the fields. The tradition at Kama is that when the Gorkhalis conquered Almora they built the fort and levelled the parade ground at the town of Almora. This was done on the site occupied by her unborn child also became bhuts and are particularly dangerous to gardeners, A small iron trident, the emblem of Siva, represents him, and it is placed in the corners of the peasants' huts to guard them agninst any sudden calamity.'-Crooke, Religion and Folklore of Northern India, p. 160.

82 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS the monastery and cemetery of the Gorakhnathis. In the process of levelling, many of the graves of the Yogis were destroyed and many ear-rings and other emblems of the sect were unearthed.1 A new cemetery was provided outside the town for the Yogis, and their establishment was moved to the royal village of Kāma. HARDWAR has a number of places belonging to the Gorakh- nathis. A cave, or subterranean passage, is associated with the Kānphațas. The establishment of the Aipanthis is large and, apparently, wealthy. The monastery of the Daryapanth has some ten or twelve Yogis in residence. In 1924, the mahant was a minor in charge of a guardian. The author saw a large gathering of many classes of ascetics at this establishment, who had come to a distribution of gifts and food by a rich man, on the full moon of December. The members of the Twelve-Panth organization have an establishment with good buildings in Hardwar.2 In the jungles about RISIKESH (Hrsikesa, Lord of the Senses) on the Ganges, above Hardwar, where Rama underwent penance to wipe out the sin of having slain Ravana, adepts are supposed to live as hermits. Among the lesser places of interest in the United Provinces may be mentioned the shrine of the Bhartrharis in the fort at CHONĀR." There is a small, evidently decaying establishment of the Gorakhnathis at ALLAHABAD. It consists of two temples of Bhairom, one of Mahadeo, a small monastery and one samadh. During the rainy season of 1924 there were one Rawalpanthi and one Bhartrpanthi in residence. The monastery is subject to Gorakhpur. The old town of Jhausi, opposite Allahabad on the Ganges, preserves an old tradition concerning Gorakhnath, and Nevil says that Raja Harbong of that place owed his downfall to

1 But the Gurkhas revere Gorakhnāth. * See chap. two for an account of this organization. CTC, vol III, p. 60. It is said that the saint spends part of each day there and the remainder of his time at Benares.

SACRED PLACES 83 the Yogi and his teacher. An older account states that the kingdom was in great disorder. Harbang had ordered that both valuable and ordinary articles should be sold at the same price. 'This induced the great Gorukhnath when on his travels to take up his abode for a time at Harbongpur, although his teacher, Muchhander, counselled retreat. Not many days after their arrival a murderer was to be executed but escaped, whereupon the raja, in a rage, ordered that the two largest men in the crowd should be hung in the place of the criminal. The two largest men happened to be Gorukh- .nath and Muchhandernath; who took counsel together, and, when brought to the gallows, quarrelled for precedence. The raja, struck with the strangeness of this proceeding, inquired the cause, and was informed by Muchhander that they had ascertained from books and learned pandits that whoever should first be hanged that day would go immedi- ately to Paradise. "If that be the cause," said the raja, "the fate is too good for either of you. I'll hang first, if you please," and he was hanged at his own request. The devotees, shocked at the atrocities which took place in Harbongpur after his death, reduced it to ruins.' Important monasteries and shrines of the Gorakhnathis are situated in Gorakhpur, Tulsipur and Benares. Those at the two fornier places are in a flourishing condition; but the Kanphatas of Benares seem to be losing ground. Three places in BENARES are connected with the name of the Gorakhnathis; the famous Lath of Bhairom, the temple of Kal Bhairom and Gorakhnāth ka Țilla. At the Staff, or Lath, of Bhairom, Kanphatas used to officiate as priests of Siva. The Lath is no longer in the possession of the Yogis, having been sold about sixty years ago. The report is that the mahant kept a malin (a woman of the gardener caste) and was addicted to gambling. Through his loss of character, and debt, he had finally to dispose of the shrine. Worship at the place is now in the hands of a widow who does not belong to the sect. The Lath is situated in the Adampura ward in the northern part of the city. It consists of a huge, copper-covered stone linga, painted red. It is about eight feet high and about two and one half feet in diameter, is situated on a large, high, stone platform and is

84 GORAKHNATH AND THE KANPHATA YOGIS surrounded by a wall. Eight small platforms surround the linga. To the south of the main platform is a tank. On the west of the Lath is a small, red bull. The copper-covered shaft which constitutes the linga is the portion of a broken Asokan pillar which remains above ground. The pillar was thrown down during the riot of 1809.1 This linga is visited by Yogis, especially at the Puran Masa of Badan Sudi. The temple of Kal Bhairom in the city is an important place of meeting for Yogis, and is a famous shrine. The third place of interest is the old Gorakhnath ka Țilla, situated near the municipal gardens in the city. This place was built by Raja Man of Jodhpur,ª and was well endowed. But, along with the Lath of Bhairom, the endowments were nearly all lost through gambling and profligacy, and there now belong to it but a few inferior Yogis, some married. The pujari in 1924 was Bastinath. The whole establishment, which is on a hill, or elevation, fully one story high, is reached by a flight of steps and is surrounded by rooms on all four sides. Below the level of the platform on two sides are houses or rooms. The principal temple faces east. The plat- form is made of stone slabs. The temple, with its veranda, is built of red sandstone. In the room of the veranda there is a bell. In the temple veranda, which is surmounted by a dome, octagonal in shape, is a bell. And on each side of the veranda are four fluted pillars. The two next to the temple doors are painted white. The temple itself is square with a composite pyramidal roof surmounted by a trident. On the wall on both sides of the door are pictures, that on the left being of a woman, that on the right of Siva as a Yogl, with the big ear-rings. Over the door are an image of Ganesa and tridents painted red. In the inset of the wall on each side of the door is a picture of Bhairom, that on the left being of White Bhairom, that on the right of Black Bhairom. Both have large ear-rings. Inside of

1 Smith, ERE, vol. II, p. 466; Crooke, ERE, vol. VI, p. 701; Nevill, Benares, p. 253; Wilkins, Modern Hinduism, p. 94; Mukerji, Aioka, p. 85. # e. 1748 or 1803 (?). Or by Raja Man Sinh, of Gwalior, who died in 1518?

SACRED PLACES 85 the temple, on the platform, are ten conch shells of various sizes, besides the caran of Jalandharnath. Behind this is a picture of Kali. The platform in the terple is three feet high. There are also on the platform a fan of peacock feathers and a red cushion with white beads upon it. In front of the platform are two tall horns of bronze and a small brass stand supporting brass bells, small stone lingas and salagramas, and a stone from the Narbada with a caran painted upon it. A peacock-feather fan is found in a niche in the wall on the left, and a lamp similarly on the right. There is also a lamp on a tall, wooden stand. Built against the temple on the north side is a small shrine containing the yoni-linga. It is about four feet high, including the spire. On the south side is a somewhat larger shrine, about ten feet high, dedicated to Siva. Behind the temple are quarters in which a single grhasta Yogi lives. South of the temple is the well, and beyond that, the kitchen. In the row of rooms to the north of the temple is the dhūni, under a veranda. On the platform of the temple, at the south-east, close to the temple is a sthan of Bhairom with trisules, and a small image in relief on a stone slab, painted red. On the front, or eastern border of the platform are four small shrines of red sandstone. The one at the south-east corner is a samadh containing the yoni-linga. A bell is hung in the roof. The next shrine contains the caran of Gorakhnath. There is a bell in the roof. In the third is a bull and a yoni- linga. There is a bell in the roof. Fourth, in the north-east corner, is a samadh containing a yoni-linga and a black linga on a stone slab with a snake over it. The roofs of the corner shrines are dome-shaped, of the other two, pyramid- shaped. North-east of the principal temple, but down a flight of steps, is a temple of Mahadeo. It has a flat roof. There is a samadh in the street outside the boundaries of the monastery. The whole elevated area is faced with stone slabs and is substantial. The number of Yogis in the establishments in Benares is decreasing. Formerly they were powerful and respected. In

86 GORAKHNĀTH AND THE KANPHAȚA YOGIS 1884, they numbered 159, of whom 63 were women.1 They had two akharas, one at Gorakhnath ka Tilla (in Benares), and one at Kal Bhairom." They owned the Kal Bhairom temple also. Their present low estate is due to disinteg- rating conditions which were allowed to creep in amongst them.ª The most important centre of the Kanphatas in the United Provinces is at GORAKHPUR,4 a city named after the shrine of Gorakhnath.5 It was to this place, as they say, in the Treta age, that Gorakhnath came from the Panjab." The shrine is old. The first temple is said to have been built there in the Treta age and it was dedicated to Siva." Tradition has it that Gorakhnath found there an old shrine of Goraksa, a deity of great renown in Nepal, and made it famous,8 Popular report puts the founding of the city by Gorakhnath in A.D. 1400. It is also said that when Gorakh- nath came to this place he found only a tank, Mansorawar, in a jungle with fine trees all about it. He remained there a long time. It is possible that both the name and the fame of Gorakhnath may be traced to this place. It is claimed by some that Gorakhnath was buried in Gorakhpur." Others say that he was buried in the Panjab. Still others insist that he never died, but that he is now living with Siddhas and Nathas on Mount Kailasa. The original shrine was converted into a mosque by Ala- ud-Din (1296-1316). Then a shrine was built in a nearby place by Gorakhnathis. Aurangzeb (1659-1707) converted this also into a mosque. Afterwards, on the present site, a

1 Fisher and Hewett, Statistical, Descriptive and Historical Account of the North-Western Protinces of India, vol. XIV, Pt. I(Benares), p. 56. " Nevill, District Gazetteer, Benares, p. 93. Information based upon a letter from the Tahsildar of Benares, dated November 25, 1924. 4 Wi, p. 215; Nevill, Ditrict Gazetteer, Gorakhpur, p. 239; FORL,p. 347. * Compare, Imperial Gazetteer, vol. XII, p. 342. * BIC, vol. II, p. 1,235. . Alexander, Statistical, Descriptiue and Historical Account of the · Wi, p. 215.

North-West Prouinces of India, Gorakhpur, p. 371. Tessitori, ERE, vol. XII, p. 835.

SACRED PLACES 87 third shrine was built by Buddhnath.1 According to tradi- tion, Gorakhnath himself gave the specifications. The present buildings were erected about A.D. 1800. The shrine has recently been enlarged. In the summer of 1924, the roof of the shrine was raised. Photographs show it both as it appear- ed before the alterations, and as it is today. The present site occupies an area of about five acres. There are, besides the grounds containing the shrine, two gardens and a cattle-shed (gao-ala). The shrine is situated west of the city of Gorakhpur, in Purana Gorakhpur, north . of the railway. The place of chief interest at this holy site is the shrine of Gorakhnath. This is a rectangular building with a veranda all around it. The parapet, both around the veranda and around the flat roof (before the alterations were made) of the main structure, is finished in open work. The veranda supports are rounded, double pillars with rounded arches, scalloped. The whole building is whitewashed and is decorated in colours. The plinth, which rises about two feet above the ground, has a front of fifty-one and one-half feet and a depth of thirty-eight feet. The veranda is about eight and one-half feet wide. The shrine faces east. It is not a tomb. It contains the gaddi of Gorakhnath on which rests his caran. This is covered with flowers daily. Beside the gaddi are peacock-feathered staves wound with red and white cloth, and hand bells. There is generally a group of Thakurs at the right of the gaddi. The lamp at the right has been burning for a long time, they say since Gorakhnath's day. There is no linga in the shrine. In the veranda are the usual temple bells. On the west face of the shrine is an image of Kali. In front of the shrine and at the right of the door is a linga, painted red. Stuck up in a line on cach side of this and clustered around it are tridents, the arms of Bhairom, whose station, as guardian of the shrine, is here. The tridents are painted red. Many tridents are buried beneath the platform. They were offerings to Bhairom. Behind this

1 Wi, p. 215.

88 GORAKHNATH AND THE KANPHATA YOGIS armoury of tridents is the block of wood where goats are sacrificed. Worship is conducted at the shrine three times a day. During the midday worship, to the beating of drums and the ringing of the temple bells, the pujari circumambulates the shrine, walking in the veranda, with his right side to- wards the inner shrine. He then opens the door and the worship is completed before the caran. There is a large number of buildings in the enclosure that contains the shrine of Gorakhnath. They are all in good repair, attesting the prosperity of the monastery. North of. the shrine is a temple of Mahadeo. Directly east of this is a thatched shed housing the dhuni of Gorakhnath. East of this is a temple of Pasupati containing a four-faced linga; and still further east is a temple of Hanuman; and then a large pipal tree with a platform built around it. North-east of the main enclosure is a temple of Hath Devi, a sakti shrine, in front of which, under a tree, is a platform where the hair of the first shaving ceremony of infants is offered. Directly in front of the shrine of Gorakhnath is a covered samadh with a linga in it; and in front of this a platform, having three lingas and a covered linga, all samadhs. Still further east is a square building, with coloured pictures on its walls, containing three samadhs, each having a linga. The pictures on the walls are of both Saivite and Vaisnavite significance; Krsna and the gopis and the hooded serpent are represented. At the south-east corner of the main shrine is a stone platform, or throne, where mahants are 'made'; and where they sit in state once a year, at the time of the Daschra Festival, to receive offerings. Further to the south-east of the shrine in another samadh, with a lingal in it; still further east is a temple to Mahadeo; then comes a decorated building containing a samadh; and beyond this, eastward, the samadh of Gambirnath. South of the shrine, on the southern boundary of the area, is the monastery. Behind the shrine, in the south-west corner of the enclosure,

: As in each instance above this is the usual yoni-linga.

SACRED PLACES 89 is the stable. In the rear of the shrine is another samadh; and the whole area north-west of the shrine is taken up with samadhs, some of which are of masonry work, four being covered, but most of which are rounded mounds of carth covered with a plaster of cow-dung and clay. Just outside of the grounds, to the south-east, is a huge, recumbent figure of Bhimsen. West of the compound which encloses the shrine of Gorakhnath is a large garden with a residence in it. There is also on the south side of the compound a garden with a resident in it. During the litigation, which began in the summer of 1924, concerning the succession to the gaddi these residences were occupied by rival claimants to the pīr-ship. Worship is performed on some of the samadhs in the evening, when lamps are lighted and incense is burnt. The monastery is important, since its establishment is traced back to Gorakhnath. Pangarkar says that Gorakhnath placed his guru bhai, a fellow teacher, in charge of Gorakhpur.1 There are connected with the establishment about one hundred Yogis and a few Aughars. This is the headquarters of the sect in the United Provinces. The mahant is chosen by vote after the nomination of the previous pir has been announced. At present all the residents of the monastery are celibates. Martin reported that several teachers living in the establish- ment were married and that they lived there with their families. In his day, the prayers of the mahants were considered especially efficient in restoring children to health. This belief still prevails. The Yogis now use a large nummulite, obtained at Nagar Thatha, in Sind, to insure easy delivery to women. The 'white stones' are washed in water and the liquid is then given to the women to drink.ª Martin reported that inmates of the monastery acted as sages for a few Sudras in the worship of Siva. The endowment of the establishment at Gorakbpur consists

1 Śri Jráneivaramahárāja Carita, p. 60. The mahant, in 1924, presented the author with a 'white stone,' or nummulite, which he had used for this purpose.

90 GORAKHNATH AND THE KANPHAȚA YOGIS of eight villages together with parts of others. Their grounds and their villages are held rent-free. There is still another important establishment of the Gorakhnathis in the United Provinces. The Devi Patan temple, and the monastery adjoining it, both under the control of the Kanphata Yogis, are situated on a small hill close to the town of TULSIPUR, in the Balrampur State. It is not far from the foothills of the Himalayas and the borders of Nepal. The site of the temple of Devi Patan is one of the fifty-onel pithas, or places celebrated as spots on which the dismem- bered limbs of Durga (Sati) were scattered.a When Vişnu cut her to pieces, and her dismembered body was strewn over the world, as Siva, distracted, carried her body about, her right hand fell at this place and sank into the ground. The word, Patan, refers to this event, for the word is derived from the Sanskrit pat, from the root pat, meaning to fall, to sink. Patala, from the same derivation, is the name of the regions under the earth, the lower regions. The word also means a hole in the earth. Patala is the abode of the Nagas or dragons. The Devi Patan is also called-Patalesvari. Another legend makes this the place where Sita disappeared into the earth. After Rama had rescued her from Ravana, she was accused of unfaithfulness. Her purity and fidelity were attested by the

1 Some of the pithds are as follows (see Sen's Sati, pp. 104, 105): Devi Patan, where her right hand fell. Valley of Jawalamukhi, where her tongue fell. Sugandha in South Bengal, her nose fell. Labhpur, her lips fell. Janasthana in the Deccan, her cheeks fell. Hing Lij in the West, her forehead (crown of her head) fell. Benares, her ear drops fell. Ujjtin, her elbow fell. Kimikhyl in Assam, her organs of generation fell. Calcutta (Kalighat), her great toe (left foot) fell. Faljur (Jaintia Parganas), her left leg fell. Somewhere in 'Sylhet (or Kashmir?)' her neck fell. Ukule Ghit (or Kalighät?), her fingers fell. " For the story read Sati, A Mythical Story, etc., (1916) by C. D. Sen. There are many accounts of this event in the litera- ture of India. More exactly the members were scattered over Assam and Bengal.

SACRED PLACES 91 ordeal of fire. She then returned to Ayodhya with Rama. Later, at the clamour of the crowd, Rama sent her into exile under the old accusation. There, in the hermitage of Valmiki, she bore two sons to Rama. They grew up in the forest and there learned the Ramayana, the epic of Rama's deeds, which Valmiki had composed. Years after he had exiled Sita, Rama performed the great horse sacrifice. During the ceremonies, hermit youths recited this poem, over a period of twenty-five days, in the presence of Rama and his court. At last Rama recognized the youths as his sons. He, therefore, sent for Sita, asking her to re-affirm her innocence and to return to the palace. She came before the great assembly, where with clasped hands, bending low her face, and speaking in a voice choked with sobs, she said: 'As I, even in mind, have never thought of any other than Rama, so may Madhavi, the God- dess of the Earth, grant me a hiding place.' Thereupon, 'suddenly cleaving the earth, a divine throne of marvellous beauty rose up, borne by resplendent dragons on their heads; and, seated on it, the Goddess of the Earth, raising Sita with her arm, said to her, "Welcome to thee!" and placed her by her side. And as the queen, seated on her throne, deacended to Rasatala, a continuous shower of flowers fell down from heaven on her head."1 The hillock on which the temple stands is a very ancient religious site, undoubtedly one of the oldest seats of Saivite worship in northern India.2 The oldest cycle of legends referring to the place relate to characters of the Mahabharata, especially to Karna. A shrine to 'Raja Karan' still exists on the slope of the hill. Another group of legends refers to the dishonouring of Devi at the hands of a raja of the Panjab. After her body had been dismembered, her right hand fell at this spot and sank into the ground. In this story there is, evidently, a confusion of the older story, about the dis- 1 Quoted in Griffith, The Ramayana of Valmiki, vol. V, p. 326, from E. B. Cowell in Academy, No. 43, but using the word Rasdtala (Receptacle of the Waters) for Hades. The word rendered 'dragon' is 'naga.' It may be of interest to note that Janaka, father of Siti, is spoken of as a master Yogl and as a man intimately connected with the origin of Yoga. See Bhakta Mala. . See Gazetteer of Oudh, 1877, pp. 367-70.

92 GORAKHNATH AND THE KANPHAȚA YOGIS membering of the Devi's body, and later elements, possibly Musalman. A temple was erected here by Ratannath, a disciple third in descent from Gorakhnath. The site is still under the authority of the monastery Ratannath at Sawarikot in the Nepalese Hills. In the time of Aurangzeb, or in the fifteenth century as some say, the temple was despoiled by a Musalman officer. The avenging of the death of this soldier is the basis of the legend explaining the practice of spilling the blood of suckling pigs on the grave of a Musalman, near the site of the temple of Devi Patan. It is said that two temple guards, Sumer Dhar and Mul Cand, brought the despoiler to his death. The site of the temple is extensive, and the elevation on which it stands was once occupied by a fort. Tradition connects this with the name of Raja Karan, Karna of the Mahabharata. There are here also an ancient temple and a very old well. The two places of interest, both of which are objects of attention at the annual fair, or mela, held toward the end of the spring season, are the temple of Devi Patan, with its monastery, and the grave of the Musalman referred to above. The present temple, is, in a general way, built around the older building said to have been erected by Ratannath. And on a block of red sandstone enclosed in the present edifice is an inscription containing the name of Gorakhnath.1 The core of the temple is of red sandstone. It is probably a portion of the older temple. It may be seen from the door- way, and at various places in the shrine. But the present temple which is built around the older one is white. The spire is of white marble, surmounted by a gilded umbrella, The temple faces east. It is rectangular in shape, and the central shrine is surrounded by a wide veranda. In front of the temple is a broad platform of stone. The interior is dark, there being no windows and only one door, which is small and made of brass. Within is an image of Devi, painted red, before which offerings, including the heads of sacrificed goats, are made. ' See Nevill, District Gazetteer, Gonda, subject 'Devi Patan."

SACRED PLACES 93 In the west face of the temple is an image of Bal Devi, the goddess who grants children. Here the hair of the first shav- ing of a child's head is offered. And it was here that, in 1924, the young prince of Balrampur was brought. Before the goddess, his head was shaved, and the hair was then offered to her. On the walls about the image, as in similar shrines and in other places generally, small figures resembling children are drawn in black. These pictures are drawn, ceremonially, by women desiring children; or, in cases where all of a mother's children are girls, in the hope that she may obtain a son. Some of the figures are ornate.

In the veranda on either side of the door of the temple are the large kettle drums which are used in the daily worship. Several large bells are hung in the veranda. In front of the temple, on the stone platform, is the block where goats are sacrificed;1 and a pit where a hom, or fire, is kept burning on special occasions. On the edge of this plat- form are two large, stone lions, facing the temple. At the left, but behind these, is a long rack on which are hung temple bells, six in number, some of considerable age. Behind the bells, to the east, is a shed used for rest and as an eating place. At the north-east corner is a spot sacred to Nignath. On it are a small image of a hooded serpent, a fragment only, and some other bits of broken images. Worship is conducted here, especially at the Nagpancami festival. Close to the temple on the east and south, and scattered : Knowles, Gorpel in Gonda, p. 116, says that the priests who sacrifice the goats and buffaloes are Yogis of Tharu origin. Thirus are a jungle people living in the forests on the borders of Nepal. They are particularly clever in using the cleaver with which the heads of animals for sacrifice are severed at a single stroke.

94 GORAKHNATH AND THE KANPHATA YOGIS over the site at various distances, are numerous samadhs or tombs of Yogls. Some are old and out of repair. Over most of these graves are masonry platforms surmounted by the yoni-linga symbol. These very numerous graves attest the age and importance of the monastery. On the east side of the temple, beyond the shed, is a huge pipal tree with a platform around it. On its south side is a small, raised platform sacred to Kal Bhairom, with a large number of tridents (triful) beside it. Close by this shrine is the small, domed structure called Raja Karan's building, and containing an image of that ancient hero. Still further east is a temple of Sital Mata, the goddess of amallpox, of which the Yogis are pujaris. Beyond this temple are more samadhs. Beyond this is an old temple to Mahadeo or Siva. On the north side of the main temple is a stake where buffaloes are sacrificed. Towards the north, a long flight of steps leads down to an ancient tank. The monastery is situated north-east of the temple, and some of its buildings are close up to the temple site. There are between thirty-five and forty Yogis in residence as a usual thing. The dhuni, or Yogi's fire, is housed north-east of the temple, in a portion of the monastery. The Government Forest Department makes an annual grant of 250 wagon-loads of wood for this dhuni. South of the temple site a road leads through a bazaar to the grave of the Musalman.1 In front of the tomb, under a tree, is an oval stone on which pilgrims dash out the brains of suckling pigs and then carry the bleeding animals into the tomb to let the blood drip on the Musalman's grave. The pigs for this purpose are purchased in the bazaar near the tomb. Hindus of caste, even Brahmans, it is said, perform this rite. Near the tomb is a platform in which a broken stone is set erect. This is the place of Hulika Devi, the goddess of the Holi. The pujaris of the goddess are Yogis. In fact, in all the places of worship round about the temple of Devi Patan, as well as in the temple itself, the pūjaris are Gorakhnathis. There are samadhs in this neighbourhood also.

1 His name was Mirza.

SACRED PLACES 95 There is an approach to the main temple from the east by a low flight of steps. Great interest at Devi Patan centers around the annual mela, or religious fair, which occurs early in April. Then the desecration of the tomb of the Musalman is carried on with feverish haste by many people. Suckling pigs are purchased, carried to the tank at the north of the temple, and dipped three times in the water. The worshipper then receives a tika or mark, from a priest, and carries the pig to the round stone in front of the tomb, going around the site of the temple, not crossing the temple area. At the round stone the act described above is performed, and the bleeding pig is carried into the tomb. However, the mela is not the only occasion when pigs are thus sacrificed, for it is a regular practice at the tomb. The mela is an occasion of special worship at the temple. The sides of the stairway on the cast are lined with stalls in which are sold the sweets and flowers which make up the simple offerings to Devi. Besides these, offerings of cocoanuts goats and buffaloes are made. It was reported that in 1871, 20 buffaloes, 250 goats and 250 pigs were sacrificed daily during the fair.1 Across the small stream to the west of the temple site is the large bazaar where horses and other animals are brought for sale. This fair is especially noted for the Nepalese ponies that are brought to the market. On the east of the temple hill is laid out a large, temporary bazaar where wares of all kinds, from beads and trinkets to pots and cloth, are sold. The usual holiday group of merry-go-rounds, 'ferris' wheels, snake-charmers, and other entertainers is found at the fair. The rajas of Balrampur are patrons of the fair and of the temple. The State levies a tax on all sales in both bazaars. As many as 75,000, even 100,000, attend the fair.ª The annual fair at Devi Patan opens with the arrival of the pir, or abbot, from the monastery of the Kanphata Yogis 1 Gaxetteer of Oudh, vol. I, p. 370. Knowles, Gorpel in Gonda, p. 173, estimated that 22,000 animals were sacrificed there in 1886. It was calculated that one animal a minute was sacrificed from sunrise to sunset every day for a week.' Nevill, District Gazetteer, Gonda, p. 193; Gazettecr of Oudh, vol. I, p. 370.

96 GORAKHNATH AND THE KANPHATA YOGIS at Sawarikot, or Dang Cangra, in Nepal. This place is sixty miles from the temple.1 At the Ratannath monastery each year a mahant, or pir, is chosen, who with the pir chosen the previous year, goes in procession in Devi Patan. The former goes in front, carrying a stone linga, said to contain the spirit of Gorakhnath. Attendants carry a large, red umbrella, with a handle covered with sheet-silver, silver maces, tridents with flags, a kettle-drum covered with a red cloth, and yak-tail fans. A long peculiarly-shaped horn is also carried in the procession. The pir stops from time to time to receive the offerings that the crowd have to make. At such times the stone linga is garlanded again and again. All along the way the people cast offerings of all sorts in their path, and the pirs are under a constant bombardment of sweets. It is considered fortunate to secure bits of the offerings that have been made. Consequently there is a great scramble for the offerings, as well as to make them. Chickens, sweets, flowers and other articles are 'presented,' and then carried away as possessing special sanctity and magic powers, by those who have brought them. On the outskirts of Tulsipur, about a mile from the temple, the procession is met, in the early morning of the first day of the mela, by a company of soldiers and a military band belonging to the State of Balrampur, and a little farther on by a company of village watchmen, in uniform. Besides the escort, a large crowd follows the visiting pirs. At the foot of the steps leading to the temple from the east, the visitors are met by the local mahant, or abbot, of Devi Patan, and the pirs and their attendants are conducted to the temple and are seated on the platform on its eastern side. Their arrival is greeted with the blowing of horns, the ringing of bells and the beating of drums. The visiting company remains four days. Each evening of their stay an elaborate ceremony is performed when prasad, food offered to the pirs, is distributed. This exercise is preceded by the regular beating of drums and the ringing of bells for about half an hour. During this ceremony, the two pirs sit opposite to each other, on the eastern platform, the

1 These bits of information are based upon local statements.

SACRED PLACES 97 recently appointed one having charge of the stone linga from Sawarikot. The umbrella, the maces, the tridents and the horn are in use. The constantly changing crowd casts a continuous shower of sweets on the carpet where the pirs and attendants are sitting. The chief pir wears a two-handled knife in his girdle (a symbol of distinction) and carries a carved bamboo staff in his hand. All about the temple are Kori-Camars playing musical instruments (sarangl) and beat- ing drums. These are temple attendants. There are many men about, dressed as women, who carry trays and beg. In the veranda of the temple, worshippers make the cireuit of the shrine, going with their right hand next the temple. Men and women, in the excitement of the crowd, become 'possessed' by the Devi, called Bhagavati, and dance, clap their hands and 'prophesy' what should be offered to the goddess. Whatever is thus suggested is presented to her. But the temple is not without worshippers at other times. Worship is carried on with great regularity on the temple site. Very early in the morning and again in the evening a simple service is held when a visit is paid to each samadh in the place. In the morning, after bathing, the pujari offers Ganges water, sandalwood, rice, bel leaves, flowers and milk at each grave. He may add aweets and burn incense. In the evening milk is offered, with incense and sweets, and a lamp is lighted. In connection with the noon-time worship of Bhairom, the guardian of the temple, the pujari, goes around the platform and shrine of the god, his right hand towards it. Then after pouring out water, he offers to the god a plate heaped with rice, afterwards throwing the food to dogs. (Bhairom is accompanied by a black dog). The evening worship and prasad at the temple is preceded by the regular beating of the kettle-drums and the ringing of the temple bells for about half an hour. The temple doors are then thrown open and the offerings are made. The monastery at Devi Patan has been famous for its adepts in the Hatha Yoga. It owns, besides its own site, nine villages which are tax-free. It has a considerable income from offerings. The mahant, in 1924, was Harinath of the Bairag Panth to which the Ratannath pirs belong.

CHAPTER SIX

SACRED PLACES (Concluded)

TURNING now to the north-west, the temple of AMARNATH, in Kashmir, is to be noted. Yogis visit the shrine of their master which is situated in a cave. Formerly all danced before Siva, here, naked, Women now wear a single garment. Siva is here represented by a linga which is a block of ice. Besides the important monastery at Gorakh Tilla, there are a good many places in the Panjab connected with the Gorakhnathis. GORAKHSETRA, or Gorkhatri, in Peshawar was once a haunt of Kanphata Yogis and is mentioned by Baber' and Abul Fazal. Traditionally this is the place where Gorakhnath lived in the Satya Yuga.a In the north-west the chief saint of the Kanphatas is Ratannath of Peshawar. These Yogis do not wear the rings in their ears because they claim to wear them in their hearts. There are Yogi shrines at Kohat, Jalalabad and Kabul. SIALKOT is famous as the home of Puran Bhagat, the well- known disciple of Gorakhnath. The well where Puran was found by that Yogi is situated two miles north of the Canton- ment.ª A legend connected with the place relates how a Khatrani woman, while bathing in the Aik river, was wooed by Basak Nag (the King of Serpents), and bore a son, Salavahan, who rose to be a man of great power and wealth, and who, through the assistance of the serpent (Nag) became a king. To Salavahan were born two sons who became Yogis, the older of whom was Puran Bhagat, on whose account the well is still

1 Martin, vol. II, p. 484; BHCS, p. 403. * See Sialkot Gazetteer, 1904. Also Archaological Report, vol. II, pp. 21, 22; vol. XIV, pp. 44-47. The whole story is given in chap. nine.

SACRED PLACES 99 famous. The well is noted for its very cold water and its healing qualities. Hindu women go there to bathe, in order to be cured of barrenness; especially on Sunday and on the new moon, do they come from all parts of the Panjab for this purpose.2 In Guga's temple at SULTANPUR, which belongs to the Chamars, Guga and his wasir are mounted on horses, Gogri on a mare, but Narsimh, Kaila Bir and Gorakhnath are on foot.ª At BATRA there is a comparatively new shrine to Gūga, erected by one who had obtained a son in his old age. Beside it is a shrine to Gorakhnath, facing east. There is a shrine of Birag Lok near PALAMPUR with a legend connected with Gorakhnath. The founder of the shrine, when a boy, once, while herding cattle, met a gosain (said to be Gorakhnath himself) who told him never to disclose the fact of their friendship, else he would no longer remain in his palace. Keeping the secret, however, made him ill, and so, at last he told his parents about the gosain. They gave him sattu for the holy man. But, when about to cook it, the boy complained that he had no water, whereupon the gosain touched the ground with his gaja (iron staff) and a spring appeared, which still exists. The gosain did not eat the food, saying that his hunger was satisfied by its savour. The boy then caught the holy man by the arm, upon which the latter struck him with his hand and turned him into stone. A few days later a Bhat Brahman became possessed and saw all that had occurred. Then a temple was erected and the spot called Birag (Gosain) Lok (corrupted from 'alop,' "disappearance') As Birag Lok had been a herdsman, he became peculiarly the guru of cattle and now fulfils vows made regarding cattle. A fair is held at the shrine on Har the third. He-goats and corn are offered. An image of Gorakhnath was placed in the temple in Sikh times.3 This is a Siddh temple. There are 1 Based on a report by A. H. Daula (June 22, 1925) which he made nfter hearing Ganga Ram Parshsd, B.A., LL.B., President of the Arya Samaj of Sialkot, read from an account in Hindi. Forwarded to the author by Dr. H. D. Griswold. RTCP, vol. I, p. 183. * IA, 1903, p. 378 and note; RTCP, vol. I, p. 246.

100 GORAKHNATH AND THE KANPHAȚA YOGIS in it three images-of Guga, of Gorgi and of Guru Gorakh- nath-each about three feet high and mounted.2 The Ai-panth monastery at the Taksala Gate in LAHORE is a rambling place. It contains a few samadhs and a temple to Siva. In front of this temple is a large, rounded slab of stone painted black, which contains an image of Kal Bhairom, painted black, with a large trident. The mahant of this place is the pujari of the temple. He was the only Yogl present at the time of the author's visit (December 10, 1924). The compound of the monastery is used as a sort of sarai (cara- vanserai). The Yogi's ear-rings were of crystal. At AMRITSAR, at the temple of Bhairom, at Durgiana, there is an image of Bhairom and a large cubical platform, about five feet high, painted red, with a cloth over it, in which is a niche and a lamp. Beside this there is a temple of Siva. It is a place of meeting for the group known as the twelve Panths. It was here that the author had his audience with the pir of Țilla. Near LADWA, in the Ambala district, there are places where two shrines are found close by each other, the one on the right and the other on the left of that of Guga, the one on the left being dedicated to Gorakhnath. The explanation of this is that Guga was the disciplea of Gorakhnath.3 At BOHAR, in Rohtak, there is a fine block of buildings which belongs to Yogis who follow Mastnath.4 An annual fair of a disreputable character is held there." In the Tarikh-i-Sher Shahi (date about 1579) there is mention of Balnath of the Yogis near the fort of Rohtas. There is, at KIRANA, a famous monastery with a large landed endowment. The residents are Aughars, and their chief is called pir. They wear an ochre-coloured turban over which is placed a network of black thread covered with gold. The pir, when once elected, may never again descend

: RTCP, vol. I, p. 188. See chap. nine. IA, vol. XXVI (1897), p. 84, referring to Ibbetson's Karnāl Settlement Report. Elliot, Hirtory of India, etc., vol. IV, p. 301. 5 Censis Report, Panjab, 1891, p. 116.

SACRED PLACES 101 the hill on which the establishment is situated.1 This monastery was moved from Tilla under circumstances related below. The most famous establishment of the Kanphatas in the Panjab, and in fact in all India, is at GORAKH TILLA." Țilla, or Gorakh Țilla,3 is situated about twenty-five miles north-west of Jhelum, on the highest point of an isolated line of hills in the Salt Range, at an elevation of 3,242 feet. The hill is rugged and difficult to ascend. There is a steep, almost perpendicular, cliff on one side of it. This is accounted for by the following legend. Laksmannath, the Jogi of Tilla, was once visited by Siddhvacarnath (Bhartrhari), and was unable at the moment to provide food for his guest. So Bhartrhari carried off part of the hill to Kirana Bar, threw it down, and founded a new monastery. This explains the steep ascent at Tilla.4 The view from the monastery is a very fine one. In ordinary weather the snows of the Himalayas make a splendid sight. Nearby and below are the remains of decaying hills; and the course of the Jhelum is plainly seen. The old buildings at Tilla were destroyed by Shah Durrani in 1748, and the establishment was rebuilt by Raja Man (of Jodhpur?) Țilla is one of the oldest religious sites in northern India,5 and its use for religious purposes antedates by millenniums the coming of Gorakhnath. "Tradition affirms that Gorakh- nath settled there in the Treta Yuga, after Ramcandra, and adopted Balnath as his disciple .? The place was once known as Tilla Balnath, a name derived from a temple on the sum- mit dedicated to the sun as Balnath.8 It was here that 1 Cenns Report, Panjab, 1891, p. 116. # A good picture of Tilla is to be found in OMAS, opposite p. 266. On Tilla see Census Report, Panjab, 1891, pp. 115 ff; OMAS, pp. 264 ff. * Also known as Jogi Tilla, Tilla Gorakhnāth. 4 Cenus Report, Paxjab, 1891, p. 117. Theltn District Ganetteer, 1904, p. 34. Census Report, Panjab, 1891, p. 117. " RTCP, vol. I, p. 389. Ain-i-Akbari, vol. II, p. 315, note 1. Cunningham (Ancient Geography of India, p. 164) considered this name, Balnath, older than the time of Alexander; but this may be doubted.

102 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Bainath underwent his penance, and it was from him that Bhartrhari learned the practice of austerities. The samadh of Bhartrhari is at Tilla' and the cave there is named after him. The monastery is now in charge of the Laksman, or Darya, or Hethnath panth of the sect, and they have dis- ciples beyond the Afghan frontier. It is undoubtedly true that Gorakh Tilla, or Jogi Tilla, was one of the first centres of the Kanphata Yogis. Panjab legends make repeated reference to the place as one of the stations to which Gorakhnath often retired." In the story of the marriage of Valmik's daughter reference is made to Tilla. 'In the pond where a Brahman at the Kumbh Mela was cured of leprosy, Gorakhnath will bathe, who will make his temple on Tilla."3 From a remote period all other centres of the Kanphatas in the Panjab have been under Tilla. At Gorakhpur, Yogis stated that Tilla is now the chief seat of the sect. The pir of Tilla is the head of all the Gorakhnathis. (But the committee of the Twelve Panths seem to have some superior supervisory power. See chapter two.) The establishment is situated on the top of the hill and is enclosed by a wall. One of the principal temples in the main enclosure is to Hanuman. The elevated portion to the west, within the enclosed wall, contains samadhs in three corners and a temple of Siva to the east of the centre of the platform. In front of this and at the north is the caran of Lakşman. By itself, in the platform, north-west of the temple, is a large trident. North of the temple is a small shrine of Bhairom, and just to the east of this is an old tree under which is a niche marking the place where Gorakhnath used to sit. They say that Tilla will stand as long as this tree lives. On the lower level to the east, within the walls, are the storerooms and the residence of the mahant and some other Yogis. Attached to the main enclosure is a cow shed, and to the south-west of it are a large tank and some very old samadhs, mostly in ruins. There is a great number of

1 Jhelum Gazetteer, 1904, p. 35. : E.g., Temple, Nos. 13, 20; vol. II, pp. 275, 375, 429, 549, 551, 554, 555, 557, 559, 566; Syan, p. 51. 3 IA, 1907, pp. 23, 24.

SACRED PLACES 103 samadhs about. A stone slab at this place marks the spot where Ranjha used to sit and where he was initiated after he was driven away from the home of Hir. Gorakhnath pierced his ears. Thirty or forty Yogis are usually in resi- dence. At the time of the author's visit to Tilla (December, 1924) the mahant and many of the Yogis were at Amritsar in the interests of the monastery at that place. For there had been a serious disturbance in the city and a number of Yogls were under arrest. The mahant had gone to effect a settlement. A special mela is held at Tilla in March. The monastery is in possession of a deed granted by Akbar confirming earlier grants.1 The endowments are now reduced to one village, owing to serious charges brought some time ago against one of the mahants." The Aughars of Kirana are more wealthy. At Sargoda, about four miles distant, there is a branch of the Tilla monastery. Several places in Sindh, and one shrine beyond the western boundary of India, are of interest in the study of the Yogis, although they do not belong to the Kanphatas. These are Nagar Thatha, Pir Arr,3 Koteswar and Hing Laj. NAGAR THATHA (Nangar Tatta) is situated about seventy miles from Karachi, on a plateau in the Makli Hills, over- looking the Indus. The town, which covers a very large area, was the ancient capital of Sind. It is now a famous Musalman burial ground. It was noted for its scarves and waist-cloths of mixed silk and cotton and of silk and gold, and for its famous educational institutions. The importance of the place for the Gorakhnathis is that beads which they greatly prize are obtained there. The plateau around Thatha is strewn thick with pebbles and nodular lumps of hard, yellow limestone which are sometimes quite speckled with little 1 See Jhelum District Gazetteer, 1904, p. 35. Census Report, Panjab, 1891, p. 117. " A note on this place will be found under the description of Dhinodar. Sec p. 118, below. 4 See Imperial Gaxetteer of India, vol. XXIII, pp. 254 ff .; Gazetteer of the Province of Sind, Karachi Distriet, 1919; Burton, Scinde, or the Unhappy Valley (1851); Burton, Sind Revisited (1877); Hughes, A Gaxetteer of the Province of Sindh.

104 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS nummulites. These become detached, and lie on the ground in such quantities that it has become a trade to collect and string them for sale to pilgrims on their way to Hing Laj. They are called thumra.1 The two rosaries of white beads which are made from these nummulites differ chiefly in the size of the 'stones' of which they are composed. That of the smaller beads is called Hing Laj ka thumra; the other, made of slightly larger beads, Afapuri. The beads of the former are said to be petrified grains of the larger millet, the latter of the smaller millet, or of rice. The former rosary is more commonly worn, and is, evidently, the more prized. It consists of 500 or 1,000 beads. Like other pilgrims, Yogls purchase' these beads at Nagar Thatha, and, upon reaching Hing Laj offer them to the goddess. The thumra is then put on. When the pilgrim reaches Asapuria Devi's shrine at Nagar Thatha on his return journey, he offers the other rosary to her and then puts it on. The Yogis explain the presence of the substance out of which the beads are made and their reason for prizing them by the following legends. Siva and Parvati, on their way to Hing Laj, stopped in the jungles of Asapuri. There Siva asked his consort to prepare him a dish of khichri, cooked millet and rice, while he went away into the jungle. Siva then drew around her and her cooking place a magic circle of ashes, explaining to her that a giant (asura) would in his absence come to molest her; but that she would be perfectly safe so long as she remained within the circle, since the demon would be burnt to ashes should he venture to cross the magic line. Siva then left with her his trident and went into the jungle. While he was away, the giant came and Parvati slew him with the trident. The demon's blood ran all about the place, defiling everything, includ- ing the fire place and the food which she was preparing. Soon afterwards Siva returned. From his body the demon immediately appealed to Siva for release, or mukti. Siva granted the request and the demon's spirit ascended to Kailas,

1 Gazetteer of the Province of Sind, Karachi District. See also chap, one. "Asspurni, "She who fulfils desires.'

SACRED PLACES 105 Siva's heaven. The giant's body became dust and this is still used as incense powder. Seeing how everything had been defiled by the giant's blood, Siva ordered Parvati to throw the food away. The grains of the khichri turned into the 'stones' out of which the beads for the famous rosaries are made. These nummulites are also thought of as petrified grain which the creator left on earth to remind him of his creation.1 The efficacy of the thumra is attested by the following tale. During their fourteen years' exile, Rama and Sita wandered "into the neighbourhood of Asapuri. There Sita begged Rama to go to Siva and beg for a thumra. Rama's sin of having killed a Brahman (Ravana) was forgiven when he offered the rosary to Hing Laj Devi. The sacredness of Asapuri is due to the fact that Ramcandra, on his way to Hing Laj, left his staff at her shrine. Another legend records that formerly at Nagar Thatha Musalman faqirs in large numbers persecuted the followers of the Hindu faith. One day the Devi appeared to the Hindus riding on a lion and slew the faqirs. She then went on to Hing Laj and made that place her abode. For this reason Yogis visit both Nagar Thatha and Hing Laj. In these legends well-known elements of the Siva-Parvati mythology are united with the pilgrimage of the divine Yogi, Siva, to ancient shrines. It is noteworthy that Vaisnavite elements mingle freely in these stories. HING LAJ,a the last holy place of the Hindus towards the west, is visited by Gorakhnathis. They consider that; a pilgrimage to this place is necessary for all who wish to perfect themselves and to become adepts in Yoga.ª Hing Laj is situated on the Makran coast, about eighty miles from the mouth of the Indus, and some twelve miles from the sea. The shrine stands below a peak of the same

1 Barnes, Travels in Bokhara, vol. I, p. 29. " See RTCP, vol. II, p. 398; Barnes, Travels in Bokhara, 1834, vol. III; Masson, Narrative of Various Journeys in Baluchistan, Afgha- nistan, the Panjab and Kohat, 1844. * RTCP, vol. II, p. 398.

-106 GORAKHNATH AND THE KANPHAȚA YOGIS name, on the banks of the Hingol River, in the Las Bela State.1 The river breaks through the mountains in a gorge, about two hundred yards wide between cliffs, about a thousand feet high. Above the gorge the country is rich and wild. Below the gorge the river is called Aghor.2 Masson reported, in 1844, that he saw figures of the sun and moon hewn on the rocks in an inaccessible place.3 Hing Laj is one of the fifty-one pithas,4 or places celebrated as spots where the dissevered limbs of Sati were scattered. Here the crown5 of her head fell. The shrine is dedicated to the terrific Agni Devi, of Hing Laj,e known also as the Hinj. Laj Devi, Hinguda Devi, and the Red Goddess. She is known as Bibi Nani by Musalmans and as Parvati, Kali or Mata by Hindus." Bibi Nani is celebrated from the Ganges to the Euphrates and is probably the Chaldean Nana who was very old, dating perhaps a 'thousand years before Abraham." She is probably Nanaia of the Persians and Bac- trians." Hing Laj is the best known place of pilgrimage in Baluchistan. The Devi is the family goddess of many tribes in western India. Even in Mirzapur, in the United Provinces, she is worshipped by Kharwars.10 She is known and revered throughout India. The shrine, which is of the vamacara or cakrapuja type, has long been in the hands of Musalmans and formerly the woman in charge of the place made Muslims of all Hindu pilgrims who went there. The attendant who did

1 Eighty miles, Imperial Gazetteer of India, vol. XIII, p. 143; 150 miles, Postan's India. 1 Hart, An Account of a Journey from Karachi to Hing Laj, etc., 1840. " Narrative, vol. IV, p. 391. 4 See above, chap. five, under 'Devi Patan." Sen, Sati, says 'forehead.' * Tod, vol. III, p. 1,511. " Imperial Gazetteer of India, vol. XIII, p. 82. . Holdich, India, p. 45; Holdich, The Gates of India, pp. 162-3. His account of the Mekran is on pp. 295 ff. Masson, Narrative, vol. IV, p. 390. At Lagash there was a Goddess Nina and her daughter Ninmar e. 3000 n.c. Baikie, The Life of the Ancient East, p. 200. Crooke, ERE, vol. VI, p. 716.

SACRED PLACES 107 this was Candala Mai.1 Her descendants claim to be so intimate with the goddess as to play chess with her. Pilgrims to the shrine follow the Karachi-Miani-Hing Laj road along the Makran coast. The distance is one hundred and fifty miles, but the way is so difficult that the journey occupies twenty-four days. Pilgrims go from Karachi in bands of from forty to fifty, each conducted by a Brahman known as agua. At Karachi he obtains a pass for the party. This is shown at Miani where fees are collected by a bharti, or hereditary examiner, from all except devotees and unmarried girls. In all, on the journey, there are fifteen places ' where offerings are made, all of which go to the agua. Each pilgrim takes with him a stick of oleander, sometimes mounted with gold or silver; and each must choose a dharam bhdi, or 'brother by duty or faith.' This relationship is made binding at Kharinadi where each takes the other's used took- stick. Upon reaching Hing Laj, they offer their beads to the goddess and then exchange them. Widows, and women with their children and husbands make this pilgrimage.2 Goldsmid,3 who visited Hing Laj in 1861, while following the river, saw a place of sacrifice, a hollow in the hill, sacred to the goddess, smeared with the blood of animals offered to her; and rocks decorated with sectarian marks, in red. From this place up to the temple, about one-fourth of a mile, the stones under foot were smeared with blood. The shrine itself lies in a verdant valley surrounded by mountains. Far below is the abode of Nani, a castellated, mud edifice with a rude wooden door. A flight of steps leads down a deep, semi-circular cleft through which pilgrims creep on all fours to reach the building. To enter this is a test of chastity, for the sin-laden cannot so enter. The shrine is a level, mud surface upon which a lamp is kept burning. " This name, 'Mother Candala,' is very interesting. A Candala is the lowest of the outeaste Hindus. * The author has seen, e.g. at Almora, women belonging to the sect, both widows and married women, who had brought rosaries from Hing Laj and who had the brand-marks of Koteswar on their arms. See chap, two. * Crooke, ERE, vol. VI, p. 715.

108 GORAKHNATH AND THE KANPHATA YOGIS There is here a dhuni of Gorakhnāth, Gorakhji ki dhūnī. Into a tank, Alail Kund, those who can swim jump from an overhanging rock. A cocoanut and a piece of red-cloth are offered. A cocoanut cast into the water will exhibit the nature of the pilgrim's career. If, when the cocoanut is thrown into the tank, the water bubbles up, the pilgrim is assured that his life has been and will continue to be pure. If no bubbles appear, he will have to do penance to remove his sins.1 Close to the shrine is a well, said to be of unfathomable depth, from which pilgrims carry away water. Haji Abdula Nabi describes the well as follows. The water 'rises up at times with a bubbling noise, discoloured like a river fresh swollen after rain, and carrying mud in suspension. The Hindu pilgrims, when this takes place, throw in betel-nuts, cloves, cardamoms and cocoanuts. Should there be delay in the rising, pilgrims in the most abject manner will call on Mata to give them a sight of herself, exhorting each other to reveal their sins and inwardly repent. When the water rises, they salaam with both hands joined, and throw in their offerings, which, after some time, on a second rise, are brought back again, where they are collected and formed into large cakes which they bake near the spot.'" Near the village of Khajuri is a pit, or hollow, where the brother of Hing Laj Devi, on being pressed by Gabars and Zoroastrians, sank into the ground. A spring gushed forth, caused by the brother, who is called Gaib Pir (i.e. disappear- ed) by Musalmans and Mahadeo by Hindus. There is a legend which deserves record at this juncture. While Siva was at Asapuri, Hing Laj Devi, in the form of a fly, settled in his hair. When he and Parvati, after wandering in search of Devi for twelve years, could not find her, Siva, in rage, determined to disappear into the ground, to go to Patala. Thereupon the Devi came out of his hair, and, appearing in her proper form, said, 'Why be angry? I am with you.' The hollow in the ground marks the pit into which Siva was about to disappear. Here a sound, 'Bam, bam,' is frequently heard. Those pilgrims who hear it are.

1 Barnes, Travels, vol. III, p. 33. 'Crooke, ERE, vol. VI, p. 716.

SACRED PLACES 109 assured of being freed from sins; but those who do not hear it, are thought to be great sinners, and are urged by atten- dants and others to confess their sins, their companions even offering to share them. Then the sound comes again.1 Boons are often granted by the Devi. Ugra Prabhu, grandson of Nain Pal, who obtained the kingdom of Marwar in A.D. 470, made a pilgrimage to Hing Laj. The goddess was so pleased with the severity of his penance that she caused to ascend from the foundation of the shrine the sword with which he conquered the southern countries.ª Another, Rana Hamir, who had a leprous spot on his hand, made the 'pilgrimage to Hing Laj and obtained a cure." On the return journey from Hing Laj, pilgrims stop at a temple of Mahadeo (Siva) at KOTESWAR (Grove of Siva'). This is a celebrated and ancient Tirtha, which, at one time, lay on the borders of India. It is situated in Sind, not far from Karachl, on the Lakpat River, ten or twelve miles from its bar or entrance. At this place a peculiar stone, of the size of a shilling, resembling a worn down linga is found in vast numbers.4 Does this explain the meaning of 'Koteswar'? Here Gorakhnathis are branded on the upper part of the right fore-arm with the yoni-linga, emblem of Siva-Sakti. The reason for this practice is that on this pilgrimage Yogis pass beyond the confines of India, and that the shrine at Hing Laj is in the keeping of Musalmans. Hence pilgrims must be reconstituted Hindus when they return to India. In a legend explaining the practice it is related that there was formerly at Hing Laj a Musalmani who was able to tell by magic when Yogis were among the pilgrims coming to the shrine, and that she could by the same means recognize them when they reached the place. She used to mark their foreheads with a tika, thus making them Musalmans. Con- sequently, on their way back from the shrine, they stopped 1 These accounts may involve some confusion concerning the well, the pit and the tank. * Tod, vol. II, p. 934. * Tod, vol. III, p. 1,656. See Capt. McMurdo, article, "Dissertation on the River Indus," JRAS, 1834, pp. 20-40. Koteśwar was the seaport of Lakpilt. See General G. Le Grand Jacob, C.B. in Transactions of the Bombay Geo- graphical Society, 1862, article nine.

110 GORAKHNATH AND THE KANPHATA YOGIS at Koteswar and received there the brand mark of Mahadeva, as proof that he had remade them Hindus. The practice continues. The brandmark is as follows:

The stories centring around Nagar Thatha, Hing Laj and Koteswar show that Western India had its very ancient holy places, as old as those in the Himalayas and at Benares: and that early contacts were common between India and Western. Asia, through some of them, notably Hing Laj. They also make it plain that Muslims in due time took possession of the holy places, but that pilgrimages continue as of old.

century.2 Gorakhnathis lost Koteswar to the Atits in the sixteenth

There are three sees of the Kanphatas in Kacch, in Vagad, at Bhuj, and at Dhinodhar." That at the latter place is the most important. The monastery of Kanthadnath at MANPHARA, near Kanth- kot, in Vagad,a traces its origin, says Khakhar4 to Kanthkot about A.D. 844. But the monastery is not old. Yogis at this place call themselves Kanthadnathis. They are celibates and depraved. But some of their members are allowed to marry.4 Their power in Kacch was broken about three hundred years ago." Descendants of the Yogis of this place became herdsmen. Kanthadnathis worship Ganesa and Kan- thadnath, repeating the latter's name in telling their beads. Kanthadnath is worshipped twice a day. The arrangements at the monastery for charity are quite like those at Dhinodhar, but on a much reduced scale. A legend tells how Rao Bharmilji, with his army, was once entertained at this place, Udekanth, who later was made head of the monastery providing food for the host from one small dish.e Another

1 Bombay Gazetteer, vol. V, p. 86. * Bombay Gazetteer, vol. V, p. 85. Bombay Gazetteer, vol. V, pp. 87, 88. 4 Khakhar, p. 12. . IA, vol. VII, p. 53. . Bombay Gazetteer, vol. V, p. 88.

SACRED PLACES 111 legend tells how the angry Kanthadnath frustrated the plans of the Samma chiefs in their efforts to build a fortress (in A.D. 1300) on Kanthkot Hill. The ascetic was in possession of the hill and did not care to be dispossessed. As fast as the chiefs built the walls he threw them down, through the exercise of his powers of magic. He was pacified, eventually, and the fort was completed and named after him.1 The Kanphatas of Sivaramandap, in BHOJ, who are now independent of Dhinodhar, were established, in 1749, by Rao Desalji, who gave land to a Yogi of Dhinodhar. These monks were later replaced by Sevanath Srinagar, whose line still continues. They are of the sect of Santinath and wor- shippers of Sakti. The monastery at DHINODHAR3 is one of the most important centres of the Kanphatas in Western India. Difficult of access, it is situated at the base of a lofty hill, surrounded by jungle, on the edge of the Ran, twenty-seven miles north-west of Bhuj. Some of the shrines belonging to the establishment are found upon the top of the hill. Dhinodhar means 'holder of patience' and refers to the ability of the hill to bear the weight of the sin and penance of Dharamnath. In approaching the place4 from Aral, a branch of the monastery, the first five miles of the journey to Dhinodhar are, for the most part, over fairly level sand, covered sparsely with thorn and cactus. The last mile, leading to the summit of the hill, is very steep. The hill has an elevation of 1,268 feet, and part of the ascent is upon its almost perpendicular side. Here there is a flight of 638 stone steps. The ascent is unshaded. 1 Bombay Gazetteer, vol. V, p. 88; IA, vol. VII, p. 53. Bombay Ganetteer, vol. V, p. 87. * See RAS, 1839, pp. 268-71; 14, 1878, pp. 47 ff; Khakhar Report on the Architectural, and Archeological Remains in the Province of Kackh. The author visited the pir of Dhinodhar at Aral, March 29, 1924. He was received in audience and was seated on the gaddi beside the pir. All his questions were courteously answered, and the Yogls were most friendly. A guide was sent with the author to Dhinodhar, and instructions were given to provide whatever the visitor should require. With him were the Reverend Musa Karshan of Ranpur in Kiithil- war, and Mr. Faqir Chand Lallu Bai of Bhoj.

112 GORAKHNATH AND THE KANPHAȚA YOGIS The top of the hill presented (in 1924) quite a different appearance from that described by Khakhar (1879). There was then upon the hill a temple, about six feet high and five and three-fourths feet square, with a Musalman dome, dedicated to Dharamnath. The entrance was small and there was no door. The temple marked the spot where Dharamnath performed his famous penance; and within it was found the stone, in the hollow of which he rested his head during the twelve years that he stood upon his head there. This stone was an object of worship and was covered with red lead and ghi. The temple contained also a marble statue of the saint, about three feet high, wearing the ear-rings of the sect: Besides, there were three small lingas and some brass and stone idols in the shrine. A light has been kept burning there since Dharamnath's time. The temple faced east. Close by was a dhuni, or Yogi's fire, which had been kept burning since the time of the saint.1 Since then the temple has been enlarged and a veranda has been built on the front. The roof is now bordered with a saw-toothed parapet. The main, large dome is over the temple proper. In front of this is a medium-sized dome, and in front of this, in a line across the veranda, are three small domes. The plinth of the temple with the veranda measures 13 ft. by 264 ft. That of the veranda being 13 ft. square. The inside of the temple is 8 ft. square. In the centre of the floor is a square of white marble upon which is the caran of Dharamnath. This square is bordered with black marble. At the left, in front of the caran, is an incense lamp. On the left of the marble square are five lingas, a Gauri-Sankar image and the stone on which Dharamnath rested his head. It is not covered with red lead and ghi. On the right of the caran are a bell, two drinking vessels of muslin pattern and a shell. Behind the caran are three fairly large conch shells. Over the caran in the ceiling, a curtain is stretched horizontally. Over the door of the temple and on the front pillars of the veranda large tridents are drawn in red lead. To the left of the temple is a low building in which a

1 Compare Bombay Gazetteer, vol. V, p. 86.

SACRED PLACES 113 dhunt is kept burning perpetually. This building, too, is decorated with tridents painted in red lead. Between the temple and the shed which contains the dhuni is a small platform, 3 ft. 10 ins. by 3 ft. 7 ins. upon which, in yellow stone, is the caran of Jotnath. In a line in front, and to the right of the temple, extend a series of amall one-room temples, cach square with a saw-tooth parapet on the top and surmounted with a domed roof with a cone-shaped ornament on the top. All these temples have large red tridents painted on them. In order, looking east, these temples are to Bal Bhairom, Vişnu Bhairom, Kal Bhairom, and Hing Laj Devi. Each con- tains a small slab set up at the back with the image of the appropriate god or goddess engraved upon it and painted red. Still further to the east stands a slightly larger temple to Siva with a linga inside, painted red. This temple also has a domed roof. Further to the east, a little in front of the temple of Dharamnath, but at a slightly lower level, a slab of stone is set up and painted red. It is for Bhairom. Directly in front of the temple of Dharamnath, but at a lower level, is a dharamsala, or rest house. This long, narrow building faces north. It is decorated with Vaisnavite images of Krena, Radha, the Gopis and others. In the middle of the front face of the dharamsala, and above the level of the doors, is a head of Jogesvar, with the large ear-rings, painted red. North-east of the dharamsala is a cook house. All of the structures are in good repair and are substantial. They are said to have been built about thirty years ago. The older temple was built in 1821.1 The buildings on the top of the hill were in the charge of an Aughar. The officient was a native of Agra. He conducted worship at the temple twice a day, blowing a conch three times, and making simple offerings. Besides this, he attended to the dhuni. For the greater part of the year he had to carry water for all purposes from Aral.

1 IA, vol. VII, p. 51. 8

114 GORAKHNATH AND THE KANPHAȚA YOGIS Just below the summit of the hill, and to the right, is a tank which is filled with water during the monsoon. The descent to the monastery leads down through a very narrow and precipitous gorge, full of rocks of all sizes, the course of a mad mountain stream during the rains. In places, the rocky sides of the ravine are covered with white spots which give point to the story that the hill became leprous when a portion of it broke away under the weight of Dharamnath's sins. The gorge separates the broken portion of the hill from that on which Dharamnath finally performed his penance. This ravine and the white spots are pointed out as evidences of the truth of the legend concern'- ing the saint. An hour's descent leads to the level of the jungle. Then the monastery, which lies on the eastern side of the hill, comes into view. The path passes close to a temple of Hing Laj Devi, a place of pilgrimage for some who are not resolute enough to journey to her shrine on the Makran coast. At the monastery, which marks the place where Dharam- nath lighted his dhuni, when he came down from the hill after he had performed his penance, fewer changes have been made than at the top of the hill. The grounds of the monastery are enclosed by a wall, in some places in dis- repair. Part of the wall is loopholed after the fashion of old Indian forts. Most of the buildings within the wall are in splendid repair and give evidence of the prosperity of the establishment. Besides dharamsalas and residential quarters, the chief places of interest are the temple, or shrine, of Dharamnath, the samadhs and the kitchens. The temple of Dharamnath is now quite a pretentious building, on an elevated platform, with a surrounding wall and an elaborate gateway from which a stairway leads to the shrine. The entrance was built in 1899. The temple proper is rectangular in shape, with slightly sloping walls, having a domed roof and a saw-toothed parapet, and facing east. It contains a small, marble statue of the saint, about 15 ins. high, wearing the large ear-rings. There are a few small lingas, some brass idols, a trident, a bell and a lamp in

SACRED PLACES 115 the shrine. The platform is of white marble bordered with black. The walls and floors are tiled in squares of black and white marble with small yellow blocks at the angles of the black and white squares. In one corner of the shrine is a fan of peacock feathers. In a niche in the wall is a large lamp bowl, which is fed with ghi, in which, it is claimed, a wick has been kept burning since the time of Dharamnath. To the left of the image is a horse, the mount of Rawa Pir, and beside it another. In front of the image is a five-bowled lamp for worship and a box. Drums and bells are provided in the temple. There are sixteen samadhs, tombs of pirs, in the enclosure. Some represent two, some four pirs by as many yoni-lingas. These phallic symbols are painted red. The samadhs are rectangular in shape and have domed roofs. Among the most interesting features of the monastery are the kitchens, for the place is noted for its practice of charity, and all who come to the monastery are fed. One of the kitchens contains a dhuni which has been burning since the days of Dharamnath. On each side of this fire are four huge caldrons resting in stands. They are about five feet from the ground. They are named Ganga, Jumna, Sarasvati and Bhagirathi. They are very old and it is said that they were brought to Dhinodhar by Dharamnath. They are now used only once a year, for the cooking of the food to be given in charity at the annual mela on Nauratri, in October. The caldrons are objects of worship. In the kitchen opposite to this are two very large copper caldrons which are used on alternate days for cooking food at all other times. Adjoining this kitchen is the store room. It contains an image of Rawa Pir mounted on a horse. This image, which is painted red, is an object of worship. The room contains three large mills for grinding grain. The monastery, which has about sixty Yogis and a few Aughars in residence,ª is presided over by a pir. The present

1 A special feast is given on Gohal Atham in August, but it is not certain that these caldrons are used at that time.

about fifty. In 1838 twelve were reparted in residence. Khakhar reported

116 GORAKHNATH AND THE KANPHATA YOGIS incumbent (1924) has a special disciple, a boy of about nine years, for whom he shows great affection. Life at the monastery is for the most part regular and uneventful. The morning and evening worship; such study and teaching as may be, apparently not very much; and the daily giving in charity of food to all who come, make up the day. The Yogis are strict celibates. Some of them are young. One boy of about seventeen (1924), a Kanphata, was very rest- less, and they were contemplating letting him leave the place. The healthy appearance of the Yogis, the good condition of the buildings and the general cleanliness of the place indicate a high state of prosperity. The monastery owns about twenty villages' and has an income of about one hundred thousand rupees a year, of which the Rao of Kacch appropriates twenty-five per cent. Various members of the establishment spend fully eight months of the year in the villages looking after the revenues of the monastery. at Baladhiya.ª There are branches of the monastery at Aral, at Mathal and Dharamnathis belong to the Satnath sect of the Panjab and Nepal.a Their founder was a disciple of Gorakhnath. The power of the Yogis of this place was broken in the sixteenth century, when they lost Koteswar and Ajaipal to the Atīts. The fame of Dhinodhar rests on the story of the penance of Dharamnath. The legend is as follows:4 Dharamnath came from Peshawar to Kathiawar, and thence to Kacch, in search of a suitable place to perform penance. He had with him a friend, Saranath and a disciple, Garibnath. He first lighted his dhuni and set up his abode under a tree near the palace of a chief at Ryam. This palace was about two miles north of Mandavi, in Southern Kacch, a place called Pattan. He then sent Garibnath out to beg. The people of the place

1 Postans (1839) made a similar statement. : IA, vol. VII, p. 51. " See also IA, vol. VII, p. 50. See JRAS, 1839, pp. 268-71; IA, vol. VII, pp. 48, 49. The account as given to the author in 1924 was substantinlly as reported by earlier visitors. Postans, JRAS, 1839, p. 268.

SACRED PLACES 117 were very hard-hearted, and no one, except an old woman of the carpenter caste, gave alms. Garibnath did not report the short-comings of the people to his master, but sold wood in the town and bought grain. The old woman cooked for Dharamnath. Thus twelve years were passed in penance. Then Dharamnath discovered by accident how he had been treated by the people and how Garibnath and the old woman had suffered for him. In hot anger he upset his alms-bowl and cursed the people, saying, "Be buried all the Pattan cities.' So all the cities in Kacch bearing this name were swallowed up, with their inhabitants. Only the old woman escaped. On account of this rash deed Dharamnath determined upon a second penance. So he sought a place that would bear the weight of his sins. He chose Dhinodhar, but a portion of the hill split off under his weight, and sides oft e fissure became leprous in spots. He finally decided that he could ascend Dhinodhar if he went up the hill with his back to it. In this way he reached the summit. He then stood on his head there for twelve years, resting on a conical ball of hard stone.1 Garibnath and the woman, Caran Deval, served him. This penance so shook the seat of Indra that a council of the gods, Nathas and Siddhas was held to determine what should be done. It was decided that they should go and ask Dharamnath to bring his penance to an end. He told them that, when he stood upright, which ever way he should look first all things would be consumed by fire-cities and towns would become ruins and would be abandoned and cultivated lands would become barren and desolate. Garibnath, after consultation, asked Dharamnath to look first toward the north-west. He did so and the sea dried up leaving only the present Ran. The company, with Dharamnath, then descended the hill. On the way down they decided to have bhang. As no water was to be found, Pir Pathao struck his dagger into the hillside and a spring burst forth. At the foot of the hill, to the east, Dharamnath lighted his dhuni, and there a monastery was established. Dharamnath then disappeared. 1 Or, on a pan leaf. JRAS, 1839, p. 268.

118 GORAKHNATH AND THE KANPHAȚA YOGIS There is a tradition which states that he was reborn from a blister on the hand of Caran Deval. He was then known as Rawal Pir. Under this name he has a temple on the coast cast of Māņdavi. But it seems that Dhinodhar was a famous place when Dharamnath took up his abode there. He came to Kacch from Peshawar about 1382.1 Still earlier it was known to Pir Pathao whose death is said to have taken place in 1209. The story is connected with the manner in which Pir Pathao gained possession of the cave at Pir Arr, in Sind. This he achieved with the assistance of Gorakhnath. A sadhu, Dayanath, lived in this cave. The account of the amazing things that this man did in the presence of Gorakhnath, who came to the help of Pir Pathao, contains elements that appeared later in the story of Dharamnath. When Gorakhnath came to Pir Arr, in Sind, Dayanath learned of it by supernatural sight. He became very angry and threw the hill into the sky and set it on fire by a breath. Then he departed to Dhinodhar Hill in Kacch. Pir Pathao went to Gorakhnath and reproached him, saying, 'You are sitting here while Dayanath has set the hill on fire and bolted.' The guru looked and saw that a fire was indeed burning between heaven and earth. But, as he was looking, the fire was extinguished and the hill dropped and cracked in two. Guru Gorakhnath then perceived that Dayanath was praying on Dhinodhar Hill, standing on his head on a betel-nut, and knew that after twelve months of austerity in this position, he could by breathing thrice blast all Sind. Thereupon Gorakhnath extended his hand, although no one could observe this action, and seizing Dayanath by the car, brought him back to Pir Arr. He then 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 him his disciple, split his ear, put an ivory ornament in it, and, placing a turban made of black thread on his head, sent him back to Dhinodhar.ª

1 JA, vol VII, p. 50. " The whole legend is recorded in chap. nine.

SACRED PLACES 119 Near DHAMADKA there is a well which is named after the famous Yogi.1 There are several places in Kathiawar which are associated with the name of Gorakhnath. Upon the sacred height at GIRMAR there are many temples in ruins. The hill consists of five principal peaks, the highest of which, with an altitude of 3,666 feet, is associated with the name of Gorakhnath.2 Above the shrine of Amba Mata there is another, three feet square, dedicated to the great disciple of Matsyendranath. It is said that Parvati, in search of Siva, dwelt at Girnar, and that she continued to sing the praises of her Lord, until, at this spot, he finally showed himself to her." In the Sind legends Girnar is represented as a noted place of resort and a favourite haunt of Gorakhnath. Nine miles east of Patan and six miles west of Prächikund, is GORAKHMADHI, also named after the great saint. The place is situated on the Sarasvati River and is one of the most important in the west. Here, in a cave, deep underground, are three images of Gorakhnath and one of Matsyendranath. Gorakhnath (the guru of Rukmibai, consort of Krsna) is the deity of the monastery at this place. In 1884, there were about forty monks in residence. All were celibates, except the Bawa, or pir, who is allowed to marry to keep up the succession. If he has no son, he may adopt from among his flock. He was called Nathjt. Here all things are held in common. Some of the monks follow secular callings, some are land owners, and the head of the establishment possesses large estates. Great licence in food, drink and women is allowed. Food is distributed twice a day. Monks eat with sannyasis and provide the food out of the revenues of the monastery. Many sannyasis make the pilgrimage to this

1 Khakhar, p. 4. Bombay Gazetteer, vol. VIII, p. 441; Rds Mala, vol. I, pp. 7, 154. Tod's Wertern India; JASBe, vol. VII, p. 865. Lieut. M. Kittoe, article, 'Notes on a Journey to Girnar, etc.' 175. * Archæological Suruey, 1879. Kaphidwdr and Kacch, pp. 155, 4 Bombay Gazetteer, vol. VIII, pp. 154-56, 446; Khakhar, p. 3.

120 GORAKHNATH AND THE KĀNPHAȚA YOGIS place. Atits, or Gosains, are the officients at the Siva and Devi temples.2 Traditionally, Gorakhnath lived in the neighbourhood of Dwaraka in the Dvapara Yuga and he is supposed to have lived somewhere in Kathiawar, 'three months' journey west of Gorakhpur in the Kali Yuga."2 There are several places in Western India where Gorakh- nath is revered. On the top of TURANMAL Hill, a tableland long and narrow, with an elevation of from 3,300 to 4,000 feet, and having an area of about sixteen square miles, situated in the Satpura range of hills, in the Khandesh District of the Bombay Presidency, are a fine artificial lake and the remains of many temples locally ascribed to the saint, Gorakhnäth.ª About three-quarters of a mile south-east of SHIRALA in the Satara District, is a grove called Gorakhnath or more correctly Goraksanath after the presiding deity. The grove consists chiefly of fine old tamarinds. The image of the presiding deity of the grove is a large stone, like a mill-stone, placed on the north side of a gigantic old tamarind of the species known as Gorakhamli. The bark of this tree is scarred everywhere in every direction by natural lines and cracks. These are supposed to be characters written by the deity in an unknown tongue; and every Kanphata devotee who comes to worship here gets his name written on the tree, whether he announces it or not. It is of interest to note that Gorakhnath, the patron deity of the grove, is tending to rank as a manifestation of Siva.4

Gorakhnäth.5 There are hills north of AHMADABAD, in the Deccan, called

In THANA, at Ganespuri, are several hot springs, in the bed of the river, one of which is called Gorakhmacchindar. The water is very hot.e And two old hill forts in Thana are

1 Bombay Gazetteer, vol. V, p. 87. * Martin, vol. II, p. 484. Bombay Gasetteer, vol, XXIV, p. 66. Bombay Gazetteer, vol. XIX, p. 587; also Religion and Folhlore of Northern India (1926), p. 403. Imli, the sour tamarind. " Bombay Gazetteer, vol. VII, p. 5. * Bombay Gazetteer, vol. XIII, p. 16,

SACRED PLACES 121 called Gorakhgad and Macchindragad.1 In the neighbouring caves are signs of ancient residences. There is at TRIMBAK,ª eighteen miles from Nasik, a monas- tery of the Bairag panth of the Kanphatas. This establish- ment is situated at the foot of the hills and possesses some fields and considerable grass land. The resident monk claimed that the land was granted to the monastery by 'the Peshwa.' The building itself is roomy but unsubstantially built. On the large, stone platform, which faces the monastery, is a huge, three-sectioned stone, painted red and representing Bhairom. 'Eyes' of silver are inset in the figure. The place is decorated with trisules and flags. Red paint is everywhere. On three sides of the platform are samadhs one of which is said to have contained the body of Aurangzeb, the last great Moghul." At the time of the author's visit,4 the establish- ment contained three or four Aughars, one Kanphata, Narbadnath, and a wandering Rawal. One of the Aughars was a woman. High upon the hillside, in a cave, close to the source of the Godavari, is a stone image of Gorakhnath, about fifteen inches high.5 Rose says that the chief seat of the Dharamnathis is on the Godavarī. Morris (1876) said that the source of the Goda- vari was at Trimbak, on a hill approached by 690 stone steps flanked by a low stone wall. 'At the top is a stone plat- form, built at the foot of the rock out of which, drop by drop, issues the water of the stream, and an image under a canopy has been so placed that the water trickles through its mouth into a reservoir.' This is the source of the Ganges as well,7 the channel being underground. (But 'Ganges' is a name applied to many sacred streams.) Professor A. V. Williams Jackson describes8 a visit to the cave of Bhartrhari at old UJJAIN. In the inner cave or hall

1 Bombay Gazetteer, vol. XIV, p. 101. * 'Three-eyed.' Sce Imperial Gazetteer, 1908, vol. XXIV, p. 49. * See p. 70. December 21, 1924. Bombay Preridency Gazetteer, Nasik, 1883, val. XVI, p. 654. . RTCP, vol. II, p. 396. " Henry Morris, A Descriptive and Historical Account of the Godavery District, pp. 2, 6. . JAOS, vol. XXIII, pp. 313 ff.

122 GORAKHNATH AND THE KANPHAȚA YOGIS is to be found a figure, or picture, of Gorakhnath with Gopicand on his left. Nearby, in the underground vault, is the caran of Matsyendranath. An opening in the roof of the cavern is said to lead ultimately to Benares. At Pie Dhuni, a very old religious centre in the city of BOMBAY, there is a cramped establishment of the Kanphata Yogis. It is used by all twelve of the panths and is one of the four monasteries under the Matha at Nasik. The mahant, in 1924, was Maharaj Bhithuti Nath of the Bairag division of the order. The mahants, here, are chosen at the Kumbh Mela and for twelve years. At Pae Dhuni there is a caran (pae), a dhuni, and a temple of Bhairom, all under the contro! of the Kanphata Yogis. The famous temple of EKLINGAJI, in Rajputana, bears im- portant relations both to Bappa and to the Kanphata Yogis.1 It is situated twelvea or fourteena miles north of Udaipur, in a narrow defile of the mountains. Across the mouth of the gorge, to the north of the temple, is a gateway with a crown- ing wall extending along the heights on either side. From the gateway to the temple, the walls of the gorge on both sides are perpendicular. To the south, and above the temple is a lake. The entrance to the temple, on the south, is a massive portal, built at the western extremity of the great dam which confines the waters of the lake. The shrine is sacred to Mahadeo (Siva), the tutelary divinity of the Rajputs. Siva is worshipped here as Eklingaji and as Isvar Chaumukhi (the Four-faced Lord). The image of Isvar Chaumukhi is of black marble.5 The temple itself is of white marble, large, well-proportioned, open-vaulted, supported by columns and surmounted with a pyramidal pinacle, or sekhra." Outside of the temple and immediately in front of the four-faced image, is a cast bronze bull of natural size, well executed. Within the quadrangle are miniature shrines containing some of the minor deities. The high priest of the temple is a Gosain, celibate. The office is continued by

1 BHCS, p. 403. a JAS By, vol. XXII, p. 151. * Tod, vol. II, p. 299. Tod., vol. I, p. xxxvi; vol. II, p. 598. Imperial Gazetterr, vol. XXIV, p. 104. Tod, vol. II, p. 600.

SACRED PLACES 123 adopting disciples.1 The Gosains wear a crescent symbol of Siva on their forchead, braid their hair and bind it about the head, put ashes on their bodies and wear garments coloured with ochre. They live in monasteries, and are addicted to drugs and liquors. They can muster many Kanphata Yogis. Brahmans, Rajputs and even Gujars may belong to the order. Some of the Gosains follow secular employments and are wealthy and some are soldiers. They bury their dead in a sitting posture and erect a conically-formed tumuli over them. The Rajas of Mewar, Udaipur, are diwans, or vice-regents of Siva, and, when visiting the temple, supersede the high priest in his duties and perform the ceremonies.3 The Yogi at Nasik said that the priests of the temple are now Lingayats. Two interesting shrines of the Kanphatas in Bengal are at MAHANAD in the Hoogly District and at the Cantonment of DUM DUM near Calcutta.4 The latter place is called Gorakh Bansuri, or Gorakhbansi. The establishment at this place, though small, is of considerable interest. The buildings are not large, The grounds contain many samadhs. In the principal temple there is a large image of Gorakhnäth, wear- ing yellow robes, and having the split ears and the ear-rings of his sect, greatly exaggerated. In the centre of the main site of the establishment is a large cement platform set with mosaics, in the south-cast corner of which is a large red samadh. North of the platform is the temple of Gorakhnath. It is in shape like the ordinary temples of Bengal, with the characteristically arched domc. On the opposite side of the platform is a temple of Mahadeo. To the west is the small monastery with the quarters of the pir. North-west of the platform is the dhuni, under a shed. To the east of the temple of Gorakhnath is a small platform for Bhairom, with a group of trisules painted red. -East of the platform, and at the north is a small shrine to Kali; and beyond this is the 'place' of Manasa," over which is a tall palm. To this 1 Tod, vol. II, p. 601. # Tod, vol. II, p. 601. * Tod, vol. I, p. xxxvi; Imperial Gazetteer, vol. XXIV, p. 104. . BHCS, p. 403. " Manasa, sister of a Vasuki (Basak), the King of Serpents, is the Queen of Snakes and protects her devotecs from reptiles. See W. J. Wilkins, Hindu Mythology, p. 395.

124 GORAKHNATH AND THE KANPHAȚA YOGIS palm are attached small bits of rag in which pebbles are tied. These register vows. After the completion of the vow, the pebbles are offered to Gorakhnath. A flight of steps leads down to a tank at the east. The samadhs lie in the cemetery at some distance to the south-west. The establish- ment has but little endowment, and there are but three or four Yogis and a varying small number of Aughars in residence. The mahant had travelled but little, and was not well informed. He was of the Kaplani sect and his name was Lachmannath. There was then at the place' a Yogi of the Kapalmuni panth, Sankarnath by name, from Ganga Sagar. In the city of PURI (Jagannath Puri) is a gaddi, or seat, of the Satnath sect of the Kanphatas." The establishment shows some signs of age. The grounds are fairly large, but the buildings are small and the temple has a thatched roof. In the front of the latter is a pillar surmounted by an image of Garuda. Another temple, also with a thatched roof, contains an image of Bhairom with three heads and one leg. There is a shrine also to Alaknath. There are a few samadhs, one with a long wooden linga over it. The mahant wore a patch- work coat and cap, which he said were distinctive of the Satnath sect. He carried a 'club,' made of straw and covered with cloth, called sudarsan, and had wristlets and armlets of copper from Kedarnath and of iron from Badrinath. His ear-rings were of copper and were cylindrical. His name was Nardharināth.

1'August, 1924. * The author visited the place in November, 1924.

CHAPTER SEVEN

RELIGION AND SUPERSTITION

. Nor only do Gorakhnathis recognize and worship the greater and lesser gods of the Hindu Pantheon; but also they follow the popular forms of Hindu belief, having concern for saints and other spirit powers, especially those that are evil; practising magic, exorcism, witcheraft and some primitive medicine; giving attention to lucky and unlucky days1; and following the superstitions of the populace. Some Yogis do not eat fish because Matsyendranath was born from a fish; while others do not observe the taboo." Some hold the red dal (masur) taboo because it resembles drops of blood. Carrots and turnips are eschewed for prudish reasons.a An interesting device for detecting good and bad omens has to do with breathing. 'To have both nostrils free and to be breathing through them at the same time is not good, and one should not begin any business in this condition. If one is breathing only through the right nostril, the left being . closed, the condition is propitious for the following actions: to eat and drink, for digestion will be rapid; to fight; to bathe; to study and read; to ride on a horse; to work at one's livelihood. A sick man should take medicine while he is breathing' only through his right nostril. To be breathing through the left nostril is propitious for the following undertakings: to lay the foundations of a house, and to take up residence in a new house; to put on new

1 Bombay Gazetteer, vol. XXI, p. 185.

fish.' * Matsya means 'fish.' The saint's other name, Mina, also means " NINO, vol. I, para. 117.

126 GORAKHNATH AND THE KĀNPHAȚA YOGIS clothes; to sow seed; to do service or to found a village; to make any purchase. The Yogis practice the art of breathing in this manner by stopping up the right and left nostril alternately with cotton wool and breathing through the other. If a man comes to a Brahman to ask him whether some business or undertaking will succeed, the Brahman breathes through his nostrils on to his hand; if the breath comes through the right nostril, the omen is favourable and the answer is 'yes'; if through the left nostril, the omen is unfavourable and the answer is 'no'." 'There are many points in connection with regulation of breath which we nowadays class among superstitions, since we have lost the rationale. Thus it is said that one's undertakings will all prove successful if he commences them when he respires through his right nostril. Similarly, if you start from your home to visit a friend, and wish to know whether you will find him or not at home, examine your breath; if it flows through the right nostril, you will see him, otherwise not. There are others who could tell the hour of the day from the motion of their breath. It is said, that in every healthy person the breath (technically known as sura) changes from one nostril to the other at well-established regular intervals, and thus from its being right- or left-sided, those practised in it can approximately say the hour of the day.'2 Rose quotes from the ' Hauz-ul-Hayat (Well of Knowledge),a which says that, if a man closes his eyes, ears and nostrils, he cannot take cold; that the right nostril is called the sun, and the left the moon; that from the former he breathes heat, and from the latter cold air.'3 Here is undoubtedly an evidence of the influence of Yoga doctrine on Islam. 'It is an established custom amongst the Yogis that, when malady overpowers them, they bury themselves alive. They are wont also, with open eyes, to force their looks towards

1 E. V. Russell and Hira Lal, The Tribes and Castes of the Central Provinces of India, vol. III, p. 247. Quoted by permision of the Macmillan Company, Publishers. 1 Rai Bahadur Sris Chandra Basu, The Sacred Books of the Hindus, vol. XV, Pt. 4, p. 44 f. : Rose, The Darvisher, p. 382.

RELIGION AND SUPERSTITION 127 the middle of their eyebrows, until so looking they perceive the figure of a man; if this should appear without hands, feet or any member, for each case they have determined that the boundaries of their existence would be within so many years, months or days. When they see the figure without a head, they know that there certainly remains very little of their life; on that account, having seen the prognostie, they bury themselves.'1 For the horrible rite of divination by the use of a full-time fœtus see below, chapter cight. In the cure of disease Yogis make use of exorcism. In Almora, for instance, the drum, dancing and medicines are not used in the process; but it is performed in the name of Bhairom or of Gorakhnath. The cimta (firetongs), which are of iron; branches of the nim tree and of the jatela tree; and the han morcal, or fan of peacock feathers," are used, along with spells, to drive out disease or evil spirits. The article employed is moved over the body of the afflicted person so as to 'sweep' out the disease, or the spirit causing the trouble. The 'sweeping' is done from the head toward the feet. The practice is applied to snake-bite as well as to other afflictions. Morning and evening are auspicious times for the practice of exorcism. Kanphatas have a considerable reputation in the practice of medicine. Their method is in part that of exorcism and in part the use of magic, of charms and of druga. A certain Yogi at Almora claimed (1924) that he was widely employed to heal the sick, and that he had wrought cures where doctors, even Western doctors, had failed. He cited in particular a case where he claimed that he had cured a paralytic woman.' He did not discuss his method. Various substances are applied or administered for medici- nal effect. Ashes, with a spell pronounced over them, are used as a tika, made with the thumb on the forehead, to effect the cure of illness or barrenness, or to protect from the evil eye. In the legends are related many instances of the use of ashes for magical effects.8 Powdered rhinoceros skin is

: Debirtan vol. II, pp. 138, 9. * SHTC, p. 262. See chap. nine.

128 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS dusted into wounds as a healing substance. The use of ashes from the dhuni is described in the study of the legends about Goraknath. Yogis at Gorakhpur wash a large nummulite, obtained in Sind, in water and administer the solution to women to insure easy delivery. The Yogis at Gorakhpur have long had a reputation for pronouncing spells which are specially efficacious in restoring children to health.2 Yogis make and sell charms of various kinds; some are given to children as a protection against the evil eye. As the descriptions, especially in chapter one show, Kanphatas make a considerable use of amulets themselves. Many of these are of the usual form, box-shaped or cylindrical, made of copper or some other metal, often of silver, and worn on the arm or hung from the neck. In the receptacle are placed a variety of objects. The ear-ring carries with it special protection and vouch- safes success in all undertakings.2 And the thread (kangna), worn about the wrist, or on the upper arm, serves a protective purpose. Ornaments hung from the neck and worn on the fingers may perform a similar office. A silver tooth-pick attached to the sacred thread serves to ward off the evil eye. In some parts of the Konkan the swastika is used as a symbol of Siva.3 Quite in keeping with the claims to supernatural power, which skill the Yoga is supposed to confer, is the popular belief that Yogis work in magic. And the practice is carried on. In Gujarat drought was attributed to Indra and a sorcerer was called in who made offerings to Mataji (the Mother Goddess), in potsherds representing human skulls out of which the Yoginis (female demons), her attendants, delight to eat. The offerings were carried outside the city and set down beyond the east gate, in a circle already prepared, and the food was then given to outcastes and to dogs. In various parts of the country Yogis have a reputation

1 Buchanan reported this many years ngo. Martin, vol. II, p. 484. * E.g., so they say at Srinagar. See section on Ear-rings. " Enthoven, Follkore of Bombay, p. 45. 4 Ras Mala, vol. II, p. 321 (Rawlinson's Edition).

RELIGION AND SUPERSTITION 129 for being able to control hailstorms and rain. In Sialkot the Yogi who is able to check a hailstorm or to divert it into waste land is called rathband." These are well known at Țilla. In the Central Provinces he is called gārpagāri. Wool being a protective, the Yogi uses it for his sacred thread, for kangnas, and often in his head covering. When Gorakhnath wished to draw Puran from the well in Sialkot, he sought a thread spun by an unmarried virgin.ª Instances of the practice of the black art are reported. Near Patankot, zari buti, a herb, is mixed with the ashes of an unmarried Hindu and given to an enemy in order to bewitch him. The effect of this potion can be overcome only by the incantations of another Yogf.a For the phase of the practice of black magie covering the control of spirits through ceremonies over a corpse see below under 'Vama- cara.' Left-hand Saktas, with the intention of killing an enemy, make an image of flour and clay, stick razors into the breast, navel and throat; and pegs into its eyes, hands and feet. A fire sacrifice is made with meat; and an image of Bhairava or of Durga holding a trident is placed so that the weapon pierces the breast of the image, and death is invoked on the person whose destruction is intended,4 The subject of the possession and of the exercise of super- natural powers for which Yogis are famous all over the world, will be considered in a following chapter. The use of blood is evidenced on every hand, in red ochre smeared on images and symbols, in the tika, and in actual offerings. A survival of blood used magically, reduced to blood drawn from the tongue or little finger of the worshipper,

1 RTCP, vol. II, p. 398. See Cenrus Report, Berar, 1881, p. 58. * Temple, vol. II, p. 432. "The Jogls flew thence and went straight to the land of Kard. Seeing the virgins spinning they demanded a thread. Spake a beldame of a hundred years: "I tell you truth, The spinning wheel was made in the Golden Age; the skein and ropes in the Silver Age; The thread was drawn in the Third Age and went up into heaven." If ye be the disciples of a saint, bring down the thread.' RTCP, vol. I, quoting NINQ, vol. I, para. 117. CTC, vol. I, p. 137. 9

130 GORAKHNATH AND THE KANPHATA YOGIS is suggested in the case where Gorakhnath drew water from his finger when he restored Mahita and Sila Dal to life.1 It was believed that Saktas formerly ate portions of the flesh and drank the blood of the victims sacrificed at their . secret orgies.ª Undoubtedly there is involved here the idea of magic. The practices described under Kamakhya, below suggest customs which have passed there and in Orissa by less than a century.3 Bhattacharya says that Kamars, blacksmiths, are Sakti worshippers and that they are usually employed in slaughter- ing animals used in sacrifice to the bloodthirsty gods and goddesses that receive the adoration of Saktas.4 In connection with the sacrifice of the rhinoceros, most Gurkhas offer libations of blood after entering its disembowel- led body. On ordinary 'Sradh' days the libation of water and milk is poured from a cup carved from its horn. Its urine is considered antiseptic, and is hung in a vessel at the princi- pal door as a charm against ghosts, evil spirits and disease,5 Many objects are held sacred, or are regarded almost as fetishes, because of their associations, or through the sanctity of the substances from which they are made, or to which they are related. Ear-rings, made of earths (and of other substances); the four ancient caldrons at Dhinodhar; and numerous dhunīs, particularly those at Pai Dhūni, Gorakhpur and Dhinodhar may serve as examples. The Ganges, especially, and other rivers. such as the Godavari are held sacred by them, as by all Hindus. At Deoprayag, in the Himalayas, where the Bhagirathi and the Alaknanda join to form the Ganges, the former, the swifter stream, is said to be sixteen annas pure and the other but fifteen annas. This is an ancient important site, At the Sivaramandap temple the statue of a bronze horse- man, Nakaland (the coming incarnation of Visnu), is worship- ped; and at Dhinodhar the mount of Rawa Pir .?

1 Temp., vol. I, p. 362. " Modern India and the Indians, p. 64. See Modern India and the Indians, p. 65. * HCS, p. 243. Landon, Nepdl, vol. I, p. 292, quoting H. H. General Kaiser Sham Sher Jang Bahadar. So reported at Tilla. " Bombay Gazetteer, vol. V, p. 87.

RELIGION AND SUPERSTITION 131 An interesting incident in tree-worship is reported in the north-west. On the fifteenth and eleventh of Phagun, Kan- phatas, like villagers of the Panjab, worship the driold tree, or phyllanthus, emblica, This tree is the emblie myrobolus, a representation of the fruit of which is used for the finial of Buddhist temples. Its worship is now connected with that of Siva. Brahmans will not take the offerings. The people circumambulate the tree from left to right, pour libations, cat

Yogis.1 the leayes and make offerings, which are taken by Kanphata Some Nathas worship the paduka of Gorakhnath and of Matsyendranath on the Sivratri. Their carans are regularly worshipped. Many animals are held sacred, or are in some way given special attention by Goraknathis. Like all Hindus, they worship the cow. There are special taboos against fish.ª Of special interest to the Yogis are the rhinoceros, the black buck, dogs and snakes. The rhinoceros receives considerable attention. The rulers of Nepal and others who come to look at those held in captivity for example at Calcutta, always worship them. In their worship of the sun, Yogis wear a ring of rhinoceros horn on the second finger of the right hand; and in other forms of worship this same practice obtains. Some who do not wear the cutiya, use a ring of rhinoceros horn when making an oblation of water. Ear-rings of rhinoceros horn are very much prized. One explanation why men hold the rhinoceros sacred is that the animal bows its head slowly like an elephant; and the latter animal is sacred to Ganesa, son of Siva. Still another reason is that Siva ordered rings of rhinoceros horn to be worn. The body and legs of the rhinoceros are offered to Gorakhnath. It is further said that the Pandavas once killed a rhinoceros and used its skin as a vessel in which to offer water to the sun. Hence the animal is

1 RTCP, vol. I, p. 238. The anoli (sk. dmalaha) is an object of worship as the Birham birich (Brahm tree): 'He who in October eats beneath the iinola tree to Heaven will surely go with all his family." Quoted from Fallon, Hindustani-English Dictionary, p. 168. See above, p. 125.

132 GORAKHNATH AND THE KANPHAȚA YOGIS regarded as sacred.1 Moreover, Ram Candra had a shield of rhinoceros hide. Besides, the animal is closely associated with mud, and so rings of the horn of the animal are buried with the body of a Yogi, although rings of metal or of precious stones are not.ª Kirkpatrick reported the forests on the southern slopes of Nepal to be greatly infested with rhinoceroses.ª The black buck is revered, and its horn and skin are used by Yogis. A story which explains this fact is as follows: King Bhartrhari, while out hunting, came upon a herd of seventy hinds and one stag. He was unable to kill the stag; and, finally, one of the hinds asked him to kill her. But he said that as a man of the warrior caste he could not do so. She then asked the stag to receive the king's arrow. As the stag fell, he said, 'Give my feet to the thief, that he may escape with his life; my horns to the Yogl, that he may use them as his whistle (nad); my skin to the ascetic, that he may worship upon it; my eyes to a fair woman, that she may be called mirga naini (having eyes like a deer); and cat my flesh thyself.' It is said that Bhartrhari soon afterwards met Gorakhnath who accused him of having killed one of his disciples. Bhartrhari replied that if he had, then Gorakhnath could restore him to life. Thereupon Gorakhnath threw some earth upon the stag, thereby restoring him to life.4 Reference is mades to legends in which the name and the deeds of Goraknath are associated with serpents, especially the rain or water-controlling serpents (naga) of Nepal. Notice is taken, also of the story of the great war for the extermination of serpents (naga) under the leadership of Janmegi. In the story of Guga, serpents and Gorakhnath 1 This story was told at Sri Nagar, in the Himalayas. See above. # The rhinoceros was declared to be sacred by Asoka, in one of his Pillar Edicts. See Radhakumud Modkeji, Afoka, p. 181. In Manu (3: 271, 272) the rhinoceros is one of the animals whose meat satisfies the manes for an endless time when offered at the Sraddha. The story referred to above confirms this. It is hermits' food universally On the Indian rhinoceros see EB, 13th ed., vol. II, p. 771; vol. XVI, p. 976; vol. XXIII, p. 243. The horn is a mass of hairs cemented together by cells. See also JAOS, vol. LI (1931), pp. 276 ff. An Account of the Kingdom of Nepal (1793) p. 19. . RTCP, vol. II, pp. 403, 404. # See chap. nine.

RELIGION AND SUPERSTITION 133 both play an important part.1 Yogis celebrate the Nagpañcami festival. Images and pictures of serpents are found about their shrines and monasteries. The Sepalas2 are snake- charmers. Besides these, there are other Kanphatas who exhibit snakes at melas; and there is a group or tribe, called Kor Mantar, who are Kanphatas, but who live in the jungles and are not often seen, who eat snakes." Furthermore, there is the relation between Siva and serpents, which lends some significance to the fact that these Yogls trace their line of teachers back to the great god of destruction. Siva is represented with a cobra, or other snakes, in his hand, about his neck or twisted in his hair. But here the significance is not so much of the worship of the serpent, as that of terror, or fear, aroused because of Siva's sinister character, the serpent serving as a weapon.a Associated with the linga, the significance of the snake may be partly that of worship. In the wall of the steep stairway leading down to the Nag Kuarh, or Serpent-Well, in Benares, is a sculptured three- headed serpent, and on the floor a serpent is represented crawling towards the linga. Both Nag and the well are wor- shipped.4 The only time during the year that the well is visited for religious purposes is on the Nagpafcami,5 when

1 JA, vol. II, p. 124. See chapter dealing with legends. It is of interest to note that the Great Silavilhana was a Naga. Tod, vol. I, p. 82. See the legends about Puran Bhagat. # Reported at Tilla. # Sce Tree and Serpent Worship, p. 69. Compare CR, 1897, pp. 50 ff. 4 The Sacred City of the Hindut, p. 89. The Sacred City of the Hindus, p. 220. This well, which bears marks of considerable antiquity, is situated in the north-western part of the city, and is dedicated to the Nagaraja, Ananta or Sesa, who is believed to have incarnated himself in Patnnjali, the famous grammarian and suthor of the Mahabhasha. On that account the grammarians of the city gather on the spot to discuss grammar on the fifth of the bright half of the month Sravan. This is the date of the Nagapaficant or Festival of the Nagas. On this occasion common folk, too, repair to the ancient well and make their offerings, the average attendance being estimsted at 4,000 persons. Four flights of steps, numbering altogether forty steps, lead down to a large circular well which is considerably below the level of the street. There is a stone slab with a Nagari inscription

134 GORAKHNATH AND THE KĀNPHATA YOGIS women visit the well on one day and men on the next. Worshippers bathe in the well. Respectable people do not tarry there. The well is recognized as a place of pilgrimage, Karkotak Nag Tirth.1 In Benares Siva is worshipped as Nageswar, Lord of Serpents; and in the United Provinces and in the Himalayas as Rikhesvar, Lord of Serpents (Nagas).2 Snakes are the servants of Raja Basuk, with whom Guga had dealings. One legend makes Guga's bride the daughter of Bäsaknäg. The Raja has a temple at Priyag (Prayāg) which is a place of pilgrimage, especially at the time of the Nag- pancami." A saying connected with Guga may be of interest. "It is a good thing for a Hindu to listen to the tale of Gugga at night during the Diwali festival as a means of preventing snakes entering houses.M Serpents are associated with Bhairom. Images of Devi and Naga are often found side by side.6 Nagas are beneficently inclined and are connected with water and the giving of rain, or when angry with sending hail. 'The same idea seems to underlie the following legend which is current in Nepal. In the days of King Guņakam, so the story goes, the country of Nepal was visited by a terrible famine which lasted for seven years. Since all prayers were vain, the king had recourse to the great magician, Santi- kara. This master, while using the proper incantations, drew a magical eight-petalled lotus-flower, which he filled with gold and powdered pearls. Then he made therein the effigies of the nine great Nagas, and by his spells induced them to occupy their proper places. Varuna, white of complexion, wearing a sevenfold, jewelled naga-hood, and carrying a lotus and a jewel in his hands, took his position in the centre;

let into the wall. The pajari declares that the well gives access to Patala, or the nether world, the abode of snakes. A snake image is said to exist inside the well, below the water level. Besides, there are snake atones let into the well. See Indian Serpent Lore, pp. 267, 288. 1 Ibid., p. 220. Karkotak Nag was the Serpent King of Nepal who dwelt in the lake, Nagavisa. See also Landon, Nepal, vol. I, p. 182. He is of the royal house of Kashmir. above, p. 82. * ERE, artiele, 'Serpent Worship,' vol. XI, pp. 415, 418. But see PNO, vol. IV, para. 178. IA, vol. Il, p. 124. # IA, vol. II, p. 124.

RELIGION AND SUPERSTITION 135 Ananta, dark blue, in the east; Padmaka, with his five hoods and of the colour of a lotus-stalk, in the south; Takshaka saffron-coloured and nine-hooded, in the west; Vasuki, greenish with seven serpent heads, in the north; Sankhapala, yellowish, in the south-west; Kulika, white coloured and provided with thirty hoods, in the north-west; Mahapadma, gold-coloured, in the north-east. Only Karkotaka, who was portrayed in blue colour like a human being with a snake tail, remained absent, as he was ashamed of his deformity and would rather expose himself to the deadly influence of the spells than appear in person. "On the advice of Santikara, the king himself went to secure the help of the obstinate Naga and, notwithstanding his remonstrances, forcibly dragged him along by the hair. When the nine great Nagas had thus been brought together Santikara worshipped them and besought them to reveal unto him a remedy against the drought. Then they told him that he should paint their images with the blood of Nagas, and for the purpose they offered him their own blood. As soon as the wizard had followed their instructions the sky darkened. Clouds overcast the celestial vault, and heavy rain began to pour down. This is the rite known as Naga-sadhana which has been resorted to ever since when the country was threatened with famine. The remedy, M. Levi says, "has lost nothing of its credit and is practised in Nepal up to the present day."'1 Vogel2 says that worship is seldom devoted to live serpents, but usually to gods or saints who are considered able to give protection from snake bite. Dogs, especially black dogs, are associated with Bhairom and are venerated.a To Yogis who haunt the jungles are attributed power over wild beasts and 'you may hear in any Indian village of Yogis to whom the cruel beasts (e.g. tiger, leopard) are as lap-dogs; 1 J. P. Vogel, Indian Serpent-Lore of The Nagas in Hindu Legend and Art, pp. 226, 27. See description of the festival of Matsyendra- nath in Nepal, below. : Indian Serpent-Lore, p. 268. See Underhill, The Hindu Religious Year, p. 117. See also descriptions of Bhairom, below.

136 GORAKHNĀTH AND THE KANPHAȚA YOGIS and stories where a raja, out hunting, endangered by a mad wild elephant or a ferocious tiger is saved by the appearance at the critical moment of the Yogi, who orders the obedient beast away.'1 It is believed that Yogis live in the jungles surrounded by tigers and ride on them. The spirits of Yogis are worshipped at the samadhs. For example. the Aipanthis of Rohtak offer, at noon, food on all samadhs and set a lamp of ghi at each one. The food is then distributed. Such worship takes place over the graves of Yogis at all monasteries. While making offerings of food and water to their sainted dead, Yogis make use of the pavitri. Besides, Gorakhnathis 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,8 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.4 They now live far back in the holy Himalayas. Their names are: Gorakhnatha (the chief Nätha), Matsyendranātha, Carpatnātha, Mangalnatha, Ghugo- natha, Gopinatha, Prannatha, Suratnatha and Cambanatha.5 They are not related to the divisions of the order. In another list nine Nathas are named, each of whom is identified with a Hindu god. These are: 1. Aurgkar Adinatha (Lord of Lords), Siva; 2. Shelnatha (Lord of the Arrow Shaft), Krsna or Rama Candra; 3. Santoknatha (Lord of Gratification); 4. Acalacambhunatha (Lord of Wondrous Immortality), Hanuman or Lakşman; 5. Gajbali Gajkanthnatha (Lord of the Elephant's Strength and Neck), Ganesa Gajkarna (Elephant-Eared); 6. Prajnatha, or Udainatha (Lord of the People), Parvati; 7. Mayarupi Macchendranatha (The Won- drous Form), Guru of Gorakhnätha; 8. Gathepinde Ricaya- kari, or Naranthar, Sambhujaiti Guru Gorakhnatha; 9. Man and Beast of India, pp. 355 ff. See Hunter, Statistical Account of Bengal, vol. I, p. 119. = RTCP, vol. II, p. 389. 4 Tanp., vol. I, p. 358, note. " Compare OMAS, p. 185.

Panjab Census, Report, 1891, p. 115. OMAS, p. 186. BHCS, p. 404.

RELIGION AND SUPERSTITION 137 Gyansarupe, or Purakh Siddh Cauranjwenatha, or Puran Bhagat.1 Still another list is given by Kittsa: Omkarinath, Vişņu; Samtokanāth, Vişņu; Gajboli, Gajāna, Hanumān; Acalesvar, Ganpati; Udayanatha, Surya; Parvati Prem, Mahadeo; Santhanatha, Brahma; Gyaniji Siddhacewarangi, Jaggannath; Mayarupl, Matsya. The Nathas are also the guardian spirits of the Himalayan peaks. The Siddhas3 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.4 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 per- formed 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. Later, he and Gorakhnatha talked together there.7 Siddhas are referred to in Macauliffe.8 Besides the chief Siddhas there are others who are sup- posed to be still upon the carth. 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." There is, besides, a- class of spirits, or beings, Siddhis, whom legends connect with Gorakhnath. Generally they plague mankind. There are, however, celas who know the mind of their Siddhis and who can avert their anger, for a consideration.10 Siddhis have special worshippers whose dis- tinctive emblem is a silver singhi or cylindrical ornament, 1 RTCP, vol. II, p. 397. * Census Berar, Report, 1881, p. 59. * RTCP, vol. II, pp. 397, 398. See ERE, vol. II, p. 94. A partial list of them is given in Wi, p. 214, note 2. 3 Tr., p. xl. * Tr., p. xlii .. " Tr., pp. xlii, xlili, xliv. " Mac., vol. I, p. 41. · RTCP, vol. II, p. 396. Census of the Panjab, 1891, p. 115.

138 GORAKHNATH AND THE KANPHAȚA YOGIS worn on a thread round the neck.1 Villagers consider the Siddhis as demons who have received their power from Gorakhnath. In the lower Himalayas of the Panjab, in Ambala, and Hoshiyarpur, Siddhis are worshipped in the form of stones, under various names. There are several that are known by name: Ghazidas has a considerable reputation near Una; and Canu, said to have been a Camar (Camars feast on goats and sing songs to him on certain occasions);1 and Kala Pir worshipped in the low hills and throughout the eastern districts of the Panjab, and, more particularly as Kala Mahar by the Sindhu Jats as their forebear.ª Sindus of Khot in Jind and Khatis and Lohars worship him there: His samadh at Khot is in charge of an Aipanth Yogi. Gorakşa is sometimes considered as a name of Siva, and Gorakhnath is often looked upon as a manifestation of the dread god, and as such receives worship in some Saivite temples. He is worshipped also in temples of his own. At Gorakhpur, where his gaddi is situated, his caran occupies the place of worship in the temple. His caran is an object of worship in Kathiawar also.ª Images of Gorakhnath are found in many places; for example, at Gorakhmandi,4 in various places in the Himalayas, both in Garhwal and Kumaun, and at Trimbak:" and he is represented by a very large, realistic image in the shrine at Gorakh Bansuri. Furthermore, at some shrines of Guga his images, or shrines, are to be found, and also in some temples of Bhairom. Each year a stone linga is carried in procession from Dang Cangra to Devi Patan, and is worshipped on the way and for a period of four days at the latter place because it is supposed to con- tain the spirit of Gorakhnath.e He is a household god among the Kanphatas of Belgaum.7 The Gurkhas of the hills worship him in a special place in their houses, where lamps, flowers, sweetmeats and bel leaves make up the offerings; 1 OMAS, p. 186, quoted from the Panjab Centus, Report, 1891, p. 115. This is the singnad. RTCP, vol. II, p. 397. " Bombay Gasetteer, vol. VIII, p. 155. 4 Bombay Gazetteer, vol. VIII, pp. 446, 447. For details of these references, see chap. five. $ See chap. six.

' Bombay Gazetteer, vol. XXI, p. 185.

RELIGION AND SUPERSTITION 139 and in the temples through pujaris of the sect. The morning and evening worship consists of the ringing of bells, the beating of drums, the circumambulation of the shrine and the offering of food which is then distributed in the form of prasād. The worship of Dharamnath is not so widespread as is that of his predecessor, his chief centre being at Dhinodhar, where his shrine is at the top of the hill. A temple containing his image is found in the compound of the monastery at the foot of the hill.1 The service of worship is held twice a day. The image is washed and worshipped and flowers and leaves are offered. Incense and ghi are burned and a light (arti) is waved amidst the sounds of bells, gongs and drums, and the worshippers prostrate themselves before the image. Other noted Yogis of the sect receive reverent attention and gurus and mahants are recipients of offerings, the food placed before them being distributed as prasad. The services of worship are in the hands of special officers, or pujarīs. These persons are found at all the principal shrines and seats of the sect. Besides this, Gorakhnathis serve as pūjārīs, or officiants, at various temples, especially to those of Bhairom and Sakti, and at some temples of Siva. In Benares they serve as priests of Kal Bhairom," and in the Himalayas, e.g. Almora, they are in possession of many temples of Bhairom, where they conduct worship. Some of these places of worship, as already stated, are in possession of women of the sect. All of the temples of Bhairom, except those where Khasiyas serve, are in their hands.4 In the Panjab and in Northern India these Yogis often act as priests for the village gods.5 In the Himalayas they serve as priests of the lower Sakti worship and of the village gods. They also act as pujaris at some shrines of Hulika and of Sitala Mata. At Kuruksetra, in the south-west of Ram Rai, there is a temple of Kapila Yaksa, 1 Compare Bombay Gazetteer, vol. V, p. 87. ª Wi, p. 217. * SHTC, p. 262; Wi, p. 217. 4 Atkinson, Himalayan Gazetteer, vol. II, p. 865. ERE, vol. XII, p. 835; Martin, vol. III, p. 336; CTC, vol. III, p. 1. CTC, vol. III, p. 159.

140 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS the door-keeper of which was a Kanphata Yogi.1 Gorakh- nathis are also in charge of the temples and shrines at the centres of their organization, temples of Siva, Bhairom, Devi and others. Buchanan reported at Gorakhpur Kanphatas who were serving Sudras in their worship of Siva.ª At Dhinodhar the pir takes charge of the annual sacrifice at the top of the hill on the Nauratri (Sivratri). The ritual of worship is that of the ordinary type. An example may suffice. At Devi Patan, at the noon-day offering to Bhairom, the pujari, taking in his hand a small dish heaped with cooked rice, walks around the shrine, or platform, his right hand towards it, pouring water as he goes. He next places the dish of rice before the platform, and then throws the food out for the dogs. At the same place the evening worship is begun by the beating of the kettle drums and the ringing of the temple bells. After this has gone on for about half an hour, the temple doors are opened, and the offerings to the Devi are made in the usual way. The offerings used in worship in temples and at samadhs are those commonly given to Siva (Mahadeo) such as flowers, bilva leaves, dhatura, water, uncooked rice, sweets and cam- phor. Cocoanuts, cooked food, leaves of thick bread (rot) and incense are also presented to the gods and saints. Offerings of food are consumed by the worshippers. Before mahants and the chief gurus food and sweets are offered and consumed as prasad. In procession at the annual mela at Tulsipur all sorts of things, including food, sweets, and chickens are presented before the pir and carried away as holy, or left in his path. The Trisul, usually of iron, sometimes of bamboo, nearly always painted red, is commonly offered to Bhairom. At the right of the approach to the door of the shrine at Gorakhpur, there is a very large collection of such weapons, and the space below the platform is said to be filled up with them. The blood sacrifice is common. Animal sacrifices include, in Nepal, buffaloes and goats, and an occasional rhinoceros. In many places, as in Nepal and at Devi Patan, slaughter is

1 IA, 1894, p. 300, Archæological Survey of India, vol. XIV, p. 86. * Martin, vol. II, pp. 484, 485.

RELIGION AND SUPERSTITION 141 carried on on a large scale.1 At Devi Patan the sacrifice of suckling pigs is made close to the temple. At Dhinodhar two buffaloes, one of which is given by the Rao of Kacch and the other by the Yogis, are sacrificed to Bhairom on the Nauratri of Daschra. At Gorakhpur, at the same festival, even Hinduised Musalmans sacrifice animals at the shrine.a On the question of human sacrifice see the description of Kamakhya. Gorakhnath and Bhimsen are said to have substituted the sacrifice of buffaloes for that of human beings.3 An interesting ceremony is that in which a drop of blood from the little finger or from the tip of the tongue is offered to Bhairom. This is done by one who does not eat flesh, or who does not care to offer animal sacrifice. Again, it is said that if no goat is provided for the worship of Bhairom at Kalratri, the pujari must offer some of his own blood, or he must offer what Bhairom requests, speaking through a worshipper who drinks the blood. In former times, at Dhinodhar, when trouble threatened. Yogis used to commit traga, sacrificing one of their own number, so that the guilt of his blood might fall upon the oppressor's head,4 In the left hand worship of Sakti the sacrifice takes the form of the five tattvas, or 'realities'-wine, flesh, fish, parched grain and sexual intercourse.5 Some attention should be given to the religious festivals of the Hindus with special reference to Yogis. Besides the melas and festivals connected with special shrines, such as that at Devi Patan, and described above, and the great melas at the sacred places of Hindustan, the Kanphatas celebrate the sacred seasons belonging to the worship of Siva. Among these is the Nauratri of Dasehra. This is the celebration of the nine nights (and ten days) of the light half of the lunar month Asvina (the time of the 1 Seenccount in chap. five. Alexander, Statistical Description and Historical Account of the North-Western Provinces of India, Gorakhpur, p. 365. " Martin, vol. III, p. 38. Or the eating of buffaloes in the place of human sacrifice. 4 Bombay Gazetteer, vol. V, p. 87. * See next chapter, under the description of Sakti.

142 GORAKHNATH AND THE KANPHAȚA YOGIS autumnal equinox). At Dhinodhar the pir takes charge of the annual sacrifice which is performed on the top of the hill. This is the only time during the year when he makes the ascent. During this festival a special offering in charity is made at the monastery, the food being cooked in the four famous caldrons that date from the time of Dharamnath.1 This is also an important occasion at Kamakhya and at Gorakhpur. The great festival at Tilla takes place at this time, when throngs of men, women and children make the difficult ascent and are supplied with accommodation, food and coverings while there." For here, as at other places, the Yogis pride themselves on their liberality. . Gorakhnathis recognize also the feasts of Sivratri.a The thirteenth of the light half of each lunar month is sacred to Siva, and he is worshipped at sunset, a fast being kept until the stars appear. However, it is the dark thirteenth of each month that is called Sivratri and that is devoted to the worship of Siva the terrible. The Sivratri of Magh (some say Phalguna), Mahasivratri, is the chief day of the year for his worship. A very famous legend explains why this is so, why worship at this time is of absolute value.4 A hunter, a man of bad character, going out to hunt one day, which happened to be Magha hrmna thirteenth (the thirteenth of the dark half of the month of Magh), passed a Siva temple, and saw a number of people worshipping the linga, sing- ing, calling out 'Siva, Siva,' etc. Mockingly the hunter imitated their cries, and without his knowledge or desire, the very utterance of the god's name on that holy day removed some of his sins. He killed nothing that day, and had to keep an involuntary fast. As night came on, through fear of wild beasts, he climbed into a tree, which happened to be a

• See p. 115; and IA, vol. VII, p. 51. " Rose, RTCP, vol. I, p. 289, says that the fair is not attended by many now, on account of the difficulties of the road, but that Yogls make an effort to visit the cave at Tilla. * See Murdock, Hindu and Muhammadan Festivals; Wilson, Reli- gion of the Hindus, vol. II, pp. 201 ff, 395; Underhill, The Hindu Religious Year, pp. 93 ff; as well as the works of Monier-Williams, Mukerji and others. Told by Underhill, Hindu Religious Year, p. 93, from the Skanda Purana and Siva Puraga. The story has been reported many times.

RELIGION AND SUPERSTITION 143 bel tree (the wood-apple, sacred to Siva), but was unable to sleep, owing to the cold, thus keeping an involuntary vigil. Not only so, but, shivering and shaking, he dislodged a number of bel leaves, which fell, together with moisture, from the tree on a stone Siva linga beneath, thereby offering, involuntarily, bel leaves and cool water to the god. The cumulative merit of all these involuntary acts not only released him from past sins, but caused his reception into Siva's abode of Kailāsa. According to this tradition, the celebration marks the day when Siva first manifested himself, as a marvellous and interminable linga, to Brahmā and Vişņu.1 The establishment of the festival is attributed to Siva him- self. The worship of Sivratri is open to all classes, even to Candalas and women, the use of mantras, except Om, being permitted to them. The fast for the Sivratri lasts for twenty-four hours. The worshipper abstains from food and drink during the day. At every third hour during the night the linga must be worship- ped with offerings of flowers, dhatura, ketiki (Sk. Ketaka, Pandanus odoratissimus, used only at this time), and bel leaves. It must be bathed in succession with milk, curds, ghi and honey; and with water from the Ganges: or water from some other running stream is poured over it. Gesticulations are prescribed and prayers are addressed to various subordinate divinities connected with Siva." On the morning of the four- teenth the worshipper must bathe, and after anointing himself with sesamum oil, worship the linga with mantras, with the recitation of the 1,008 names of Siva, offering 1,000 or 108 bel leaves. At the conclusion of worship the priest recites the story related on the preceding page. In addition, Kanphatas stay awake all night, singing songs in honour of Gorakhnath,3 and worship the feet both of Gorakhnath and Matsyendranath.4 On this night a flag is said to ascend the face of the cliff at Țilla, from the bottom to the top, by the help of an unseen hand." 1 Jiâna Samhita. * RTCCP, vol. III, p. 252. * For details see Wi, vol. II, pp. 213 ff. Census Report, Panjab, 1891, p. 117. 4 Census Report, Berar, 1881, p. 60.

144 GORAKHNATH AND THE KANPHAȚA YOGIS The worship of Sakti is involved in this festival. Vamacaris keep, besides the Maharatri, the night of Kala- rātri (of Krişnajanmasțami), the Mahārātri, or Kālisaturdasi, of the fourteenth of the second half of Asvina, and the Daruņiratri kept on the day before the Holi festival (the fifteenth day of the first half of Phalguna). Moreover, nine nights in each of the months, Asvina, Caitra, Pausa and Așadha are observed as holy. Ceremonies performed on any of these nights must of necessity confer superhuman power on the worshipper. The observances of Sivratri expiate all sin, secure the attainment of all desires during life, and union with Siva, or final release, after death. The liberal Akbar was initiated into the secrets of the Yogis, and on the Sivratri ate and drank with them, expecting to prolong his life fourfold thereby. He wore his hair in their fashion, and anticipated the liberation of his soul by the fontanelle, as they teach.1 The festival of Sivratri is a comparatively modern cele- bration.ª Kal Bhairom is worshipped, as a manifestation of Siva, on the dark eighth of the lunar month, particularly on that of Karttika, which is considered his birthday. At his temple at Bhudargad, a mela is held on the first ten days of the dark half of Magha. At Devgad he has a temple where, it is believed, all sickness due to evil spirits may be cured. Fairs are held there on the Mahasivratri and on the cleventh to the fifteenth of the light half of Karttikā. At a temple of Bhairavanath at Sonari a fair is held fsom the eighth to the fifteenth of Caitra. At Kațhmandu in Nepal there is a procession at this time.3 Connected with the name of Matsyendranath4 is the annual festival, the most popular of all festivals, at the capital

1 Wi, vol. II, p. 395. # Ste Underhill, The Hindu Religious Year, pp. 96, 117, 131, 151, 164, 174 for further references. " See chap. 'Legends'; and Levi, Le Nepal. vol. II, pp. 44 ff. See Landon, Nepdi, for description and some good pictures. See also for these festivals, Kirkpatrick, Kingdom of Nepdl, pp. 192, 194, 195.

RELIGION AND SUPERSTITION 145 of Nepal. This ceremony brings in the rains of the spring. Matsyendranath came into Nepal to release the Nagas whose confinement by Gorakhnath had brought on a twelve years' drought. It is believed that without Matsyendra's influence the heavens would still withhold the rains. This procession of Matsyendranath marks the solemn opening of the religious year. It has become the annual fete of the land. The object of veneration at this festival is a small image of Matsyendranath, an idol about three feet high, painted red. It is evidentiy very old. During the whole period of the celebration a company of soldiers, under the command of a sardär, accompanies the idol. On the first day of Vaisakhavadi,1 the Nikhus of Patan take the idol from the temple and carry it in procession to the south of the town, to the exact spot where, under a tree, . Narendra Deva and his company halted on their return from Kapotal with the pot in which Matsyendranath, in the form of a bee, was confined. There the idol is placed upon a stone platform, undressed, and bathed, except the head which they are not permitted to touch. This is the 'Bath of Matsyendranath.' The sword of the king, equivalent to the sceptre of Nepal, is then presented to the god; and the idol is brought back to its temple, painted and dressed. On the eighth day the idol is exposed to the sun. The Nikhus, who are Saivites, then make the idol over to the Banras.2 On the twelfth and thirteenth the Banras perform the ten ceremonies, beginning with the conception of Matsyendra- nath, introducing the god as an infant to be born in the regular ranks of society. On the first of Vaisakhisudi the procession of the cars begins. Two cars are provided; one, very large, in the eastern outskirts of Patan, near the Caitaya of Asoka,3 the other, a smaller car, in Patan itself, in the court of the temple of Matsyendranath. The larger car carries, on a platform of 1 The dark half of Vaisakha, an auspicious month corresponding to April-May. * Monks of Nepalese Buddhism, who are not celibate. * Landon, Nepal, vol. I, p. 209, note 2. At the northern stupa of Asoka, the wheels of the car are kept. 10

146 GORAKHNATH AND THE KĀNPHAȚA YOGIS wood, a chapel, square, plated with gilt, which has around it a footpath permitting circumambulation. The roof of the chapel supports a pyramid of lattice work interlaced with ribbons. On the top of the pyramid, twenty or twenty-five metres high, is set a gilded image of Vajrasattva, which is crowned with a bouquet of leaves. Landon says that the superstructure of the car is raised to some sixty feet, being renewed annually; that this 'sky-piercing car' is about twenty-five feet broad and that in oid days no house in Patan was allowed to be taller than the spire of the car of Mac- chendranath." The four wheels of the car have for ornaments eyes of Bhairava. Fastened to the axles is a long, light pole which is bent back to the front, and which bears on its extreme end a head of Bhairava. The second car is not a reproduction of the other, but a distinctive one on which is placed the small red image. It is drawn by the crowd. The route is divided into three stages at each of which there takes place a regular programme of sacrifices and offerings. The most important stage is the last, at the fountain of gold, the grove of Narendra. All the Newar population of Patan takes part in the fete, and the king, followed by the prime minister and the nobles, all mounted on clephants, joins the procession. The cars are turned to the right of the grove, and are kept there for two nights. At another station, a short distance away, the cars are halted for from ten to twenty days, waiting for a propitious time for the Gudri Yatra. When the astrologers have discovered a favourable day, the procession moves on and the cars are drawn to the parade grounds at the north-east of the village. There they remain for three nights awaiting the great day of the festival, the day when the idol is undressed before the people. All are eager to take part in this ceremony. The Banras in full dress, clothed in red robes, their heads freshly shaved, lean the small car against the larger one. They take from its sacred niche the holy image and remove, piece by piece, its tinsel-spangled garments. It is the shirt which all wish to see, and the priests show it solemnly to the

before it. crowd. The people bow, worship and prostrate themselves

: Landon, Nepal, vol. I, p. 210.

RELIGION AND SUPERSTITION 147 After this ceremony, the image is free to leave Patan. The undressed idol is transferred, under a shower of flowers and offerings, to a sort of holy ark, which the Banras carry on their shoulders. As the procession passes Bagmati, flowers are strewn in the way and fireworks are set off. Bagmati is the old Amarapura, the place where one of the bearers of the pot, which contained Matsyendranath, barked like a dog, when the company was returning from Kapotal. The image is kept for about six months at Bagmati. It is then returned to Patan. On every twelfth year Matsyendra refuses to travel in the usual manner. Consequently, at Bagmati, a car is made, on which it is possible both to carry and bring back the god. In this instance the procession goes right across the uneven fields, through furrows, streams and gullies, avoiding the roads. One of the most recent descriptions of this festival, reported by eye-witnesses, is as follows: The Machendrajatra is divided into three portions. Firstly, the bathing of the image of the god near Narendra Deva's tree in Patan; secondly, the parading of the image in a car through the streets of Patan; and thirdly, the unrobing of the image and exhibition of his shirt to the people. The image is taken out of the temple of Macchendra at Patan and, in the presence of a large crowd, is bathed and carefully washed on the stone platform beneath the sacred tree. After this, he is carried back with much pomp to the temple, and there painted and got ready for his appearance at the princi- pal ceremony. Seventeen days after the bathing ceremony, the image is dragged through the main streets, and on this occasion there are two cars, each consisting of a square chamber, covered with copper-gilt plates in the case of the larger and with thatch in the case of the smaller. These are placed on rough wagons, some six or seven feet high, and in the larger one is placed the image of the god. The cars are dragged, by means of ropes, by about one hundred and fifty men, and the whole circuit of about a mile and a quarter is performed in three stages, at the end of which a halt is made at some previously appointed spot, where sacrifices are performed and great feasting takes place. The third stage

148 GORAKHNATH AND THE KANPHATA YOGIS includes the circuit of Narendra Deva's tree, and at this place the cars stand for two whole nights. After this they proceed to an open space near the city, called Puriya Tai, where they remain for another ten to twenty days, awaiting the auspicious day for them to be dragged to the parade grounds for the disrobing of the image. On the day of the disrobing about six Banras, dressed in red and with shaven heads, bring the small car to the side of the large one. The Banras then procced to undress the image as he sits in his car, taking off his clothes piece by piece until they come to the shirt. This is then held aloft for all to see and worship, after which this also is packed away in a box. The Banras now take the unclothed image out of its shrine and place it in the smaller car which is now borne in triumph to Bhungmatti, a spot near Patan where Narendra Deva halted during his return from pilgrimage, where it remains for six months,'1 The religious year which opens with the procession of Matsyendranath, of Patan, closes with the festival of Little Matsyendra at Kathamandu. This second is quite different from the former festival. The image of Little Matsydendra is not red, but white. It does not represent Padmapāņi, but Samantabhadra.ª The origin of the fete goes back to the fifteenth century, and is explained as follows. Some potters, while digging for potter's clay, exhumed a statue which dated from the reign of Gunakamadeva, and which was none other than Samu Matsyendra. The king had the image repaired and built for it a temple. In the seventeenth century Partäpa Malla established in honour of this god a car festival, which continues down to today. Barring accidents, it lasts four days, from the eighth to the eleventh of Caitrasudi. Only Newars celebrate this festival. But the ninth is a day of general celebration, because on that day the Gurkhas observe a Hindu festival in honour of Rama.a The festival of the Nagpancami, on the fifth lunar day of

1 The Gurkhas, pp. 174-5. " For a full account of these festivals sce Levi, Le Nepal, vol. II, pp. 44 ff .; 59 f. and Landon, Nepal, vol. I, pp. 212 ff. The festival of Rama navaml. But, ordinarily, at least in Tibet, Avalokiteśvara is painted white. What is the relationship? See Frankle, Antiquities of India and Tibet, vol. I, p. 94.

RELIGION AND SUPERSTITION 149 the light half of Sravana, in the rainy season, is observed by Kanphatas. The black cobra is venerated, and the Yogis engage in conversation about snakes and exhibit them, some even carrying them about.1 Figures of serpents and birds are painted on the walls of houses. Seven days before the festival a mixture of wheat, gram and pulse is steeped in water; and on the morning of the Nagpancami, a wisp of grass is tied up in the form of a snake, dipped in the liquor, and placed with honey and sweetmeats before pictures of serpents. A fast is kept from noon on the fourth of Sravana, and the worshipper bathes at dawn on the fifth. Either an earthen image of a cobra, or a picture, must be worshipped. Saucers of milk are placed near known or suspected snake-holes as offerings. People abstain from digging, plowing, or otherwise disturbing the earth, whereby snakes might be injured. Women abstain from grinding, pounding rice, even from slicing vegetables. On the fifth, feasts are held and presents are made. The pageant of Gugi known as the Chari Mela, is celebrat- ed at this time. The chari is sometimes carried by Yogis, who sing songs in his honour and beg. At Sirala, a centre of snake worship, where there is a temple of Gorakhnath,3 a fair is held on Nagpafcami, when snakes are caught and worshipped, afterwards being set frec. Where there is a special shrine (sthan) for serpents, as at Devi Patan, it is utilized for this occasion. Reference has already been made to the mela at the Serpent Well in Benares, during this festival. 1 E.g. in Almora. Devi Pltan reported this also. See The Chamdrs, p. 151 f. In some places Musalmin Yogis carry Guga's Chari. IA, vol. XXVI, p. 84. Underhill, The Hindu Religious Year, p. 174. See also above, under 'Serpent-worship.'

CHAPTER EIGHT

THE PANTHEON

Yools are essentially Saivites. The range of their interests and of their historical connections includes, however, other elements. In the first place, Visnu is not without attention. The images on the face of the Dharamsala on the top of Dhinodhar serve as an illustration. Hanuman and Ram Chandra have their shrines at certain monasteries, such as that at Tilla, and both, together with aspects of Vaisnavism, and even Visnu himself, are assimilated to certain divisions of the Gorakhnathis and are constantly noted in the legends.1 The image of Garuda is found in the establishment at Puri. Hanuman is represented in certain forms of the tika. The rudrāksa of ten faces symbolizes the ten avataras of Visnu. Many of the Vaisnavite Bhaktas of Western India trace their doctrines through Gorakhnath. At Gorakhpur the decora- tions on the samadhs and shrines contain many Vaisnavite symbols and images. According to the Siva Samhita the chanting of the name of Visnu is necessary in Yoga practices when the attention is directed to the cakras.2 Buddhist elements and contacts are numerous. Not only is the Tantra-Yoga system, which the Yogis follow, a mixture of late Buddhism with Brahmanistic elements, but also the history of the Kanphatas shows many Buddhist marks. In Bengal, Matsyendranath, Gorakhnath, Hadi and others are claimed as Buddhist saints. According to Bengal traditions Gorakhnath was originally a Buddhist by the name of

1 See chapters on 'Sacred Places"; and also tables of the divisions of the Goraknathis in the appendix to chapter four, and their Parampards in Abbott's books. * 3.35.

THE PANTHEON 151 Ramanavajra belonging to the Vajrayāna.1 He became a convert to Saivism, took the new name, and became the great protagonist of the latter cult. These men were related also to the Dharma movement. One of the Yogi castes of Bengal is still known as the Dharmagiri Yogi. Sakya, one of the godlings of the death ceremonies, mentioned on page forty- two, points in the same direction. In Nepal, Matsyendranath is identified with Avalokiteavara, and his annual festival there iswings around an ancient Buddhist image (Levi). A book in tenth-century character Bengali is attributed to him. It is not a Buddhist work. Furthermore, the struggle between movements, indicated at the beginning of Chapter Four may point to this period. Sankara was a great protagonist of Saivism in the east. The struggle which he inaugurated was continued for centuries before Buddhism was oyercome, yet felements of it persist and continue in modern forms of Tantric Hinduism. Ramifications of the sect of the Kan- phatas in the north-west and beyond the borders of India, point to Buddhist influences. Jain contacts are not wanting; and the sons of Matsyendra- nath, Nimnath and Parasnathpuj are both Jain saints. A Jain temple near Pae Dhuni in Bombay city shelters an idol off Ghorajinath, bedecked with gems. The Islamic contacts with the organization are evidenced in the modern possession of such shrincs as that at Hing : Consult Sen, p. 28; Or., especially the Introduction; Taranlith; The Art of the Pal Empire, by French, which illustrates this period, especially Vajrayana. The stages of Buddhist development in Bengal from about the seventh century of our era were: Mantra- yana, which substituted invocations for Dharanis, in the use of short words and letters in invoking the spirits of the Buddha and the Bodhisats; Vajraylna, in which was a mixture of mystical philo- sophy and sensuality with the worship of Niratma Devi, the Formless Void into whose embrace the devotee, bent on bodhi lept, there enjoying something like the pleasures of the senses, and finally disappearing; and Kalacakrayina, through which deliverance from the wheel of destruction was achieved, These Buddhist elements . were absorbed into the Nathamarga. This form of religion arose outside of Buddhism. Matsyendranatha was a Natha. Tradition shows him carrying his sectarianism into Nepll, and Gorakhnath as his disciple. Of the Great Nathas, Gorakhnath was the only heretic (from Buddhism).

152 GORAKHNATH AND THE KANPHAȚA YOGIS Laj by Muslims and in the worship conducted at the tomb of the Muslim at Devi Patan. Here, at four o'clock in the morning, and at six in the evening, milk, rice, incense and a lamp are placed. There are groups of Musalman Yogis. These notices are merely suggestive, not exhaustive. The chief concern of the Yogis is, however, with Siva and the Saivite faith. In the symbols everywhere in evidence at their sacred places, in the legends and in ceremony, Siva and his consort are always to the front. The festivals at numerous establishments of the Kanphatas are peculiarly Saivite. And at Dhinodar, to cite one example, the head of the monastery repeats a hymn in Siva's honor on the second of every month.ª Or, it might be said that his Sakti is paramount. In this account of Siva, attention is confined to such aspects of his history, character, and activities as are pertinent to the beliefs and practices of the Yogis. While the beneficent aspects of his character are persistently emphasized, his name being the expression of his auspicious character, and while he is an object of devotion by his follow- ers, still, Siva's other and sinister aspects, in which he appears as extremely irascible in temper and as easily aroused to deeds of violence, are conspicuous; and his fierce, wild charac- ter is never lost sight of. It is Siva the destroyer, the terrible, at the same time reproducer, or recreator, who is constantly worshipped. These characteristics are brought to the fore in the great part that Bhairom (Bhairava) plays in the worship of the Kanphatas and in the place that the yoni-linga and the adoration of Sakti occupy in their cult. Moreover, Siva is the ascetic par excellence, the chief of the Yogis, Yogesvar. Indeed, it is Siva who revealed to Parvati the secret doctrine of the Yoga, and it was because a certain Matsyendranath, in the form of a fish, overheard Siva as he expounded the teaching, that the Gorakhnathis are now in possession of this secret of Siva. (Parvati went to sleep while Siva was expoun- ding the doctrine.) And it is he who has taught by example that the attainment of bliss is by voluntary torture of the flesh, by the subjugation of the turbulent passions, and by undis- turbed meditation. In the cult both meditation and physical 1 Bombay Gazetteer, vol. V, p. 87.

THE PANTHEON 153 discipline are emphasized, while even licence of every kind is made to serve in the attainment of samadhi. Their Hatha Yoga includes the use of dhauti and certain secret practices as well as the practice of the śricakra and other odmacara rites, and of the use of drugs, all aiming at rapport with the mystic, superhuman, creative forces of the universe. Thus, both Siva and his consort are inseparably involved in the cult. and its traditions. Śiva, Mahadeva, as the great ascetic, appears quite naked, with one face, with matted hair, ash-besmeared, sitting in profound meditation under a banyan tree, or under a canopy formed of hooded serpents, or in a remote mountain retreat, passionless, motionless, immovable, rooted to the spot for millions of years.1 In the Puranas he is depicted as a mendicant dressed in a tiger's skin, with matted locks and with snakes serving as ribbons and apron strings. He carries a trident. His half-shut eyes are watery, and his garb and demeanour suggest a person under the influence of wine and narcotics.ª Daksa's description of Siva is as follows.ª He roams about in dreadful cemeteries, attended by hosts of goblins and spirits, like a mad man, naked, with dishevelled hair, laughing, weeping, bathed in the ashes of funeral piles, wearing a garland of skulls and ornaments of human bones, insane, beloved of the insane, the lord of beings whose nature is essentially darkness. In another pass- age he is described as bearing the linga desired by devotecs, ashes, a staff, a tuft of hair, an antelope's skin and a digit of the moon, his body shining like an evening cloud. He has great powers of concentration, and once, when disturbed, by the fire of his third eye he burned Kama to ashes.4 He is called Bolanath, Lord of Forgetfulness, and as such wanders about in abstraction, drowsy with drugs, or sinks in medita- tion.' 'Bom, Bom,' is a cry meaning 'forgetfulness.'5

1 See Brahmanism and Hinduism, chap. four. : BCHS, p. 367. * Quoted from the Mahabharata by Atkinson in The Himalayan Distriets, vol. II, p. 722. ' Here belongs the whole history of the site, Kamrup, and the goddess Kamakya, See below, pp. 166 ff. * Bengali Religious Lyrics, Sakta, pp. 16, 42.

154 GORAKHNATH AND THE KĀNPHAȚA YOGIS In like character he appears in the Great Epic.1 There we have the typical Yogi, intent on the attainment of ecstatic and magical powers through self-torture and self-induced vacuity, apathy and trance, accompanied by intervals of morbid nervous and cerebral exaltation.2 Another description of Siva will intensify the picture. 'He wears an ornament of serpents made of leather; has a third eye painted with soap-stone on his forehead; holds a trident in his fist; carries a cunningly designed lute; has a mass of braids piled like a diadem on his head; puts on a black cloth like an elephant's skin; daubs his body with ashes; and has a garland of skulls hanging about his neck.a With this descrip- tion are associated awful rites of black magic. Barth says: "From the outset, and more than any other Hindu religion, Saivism has pandered to ascetic fanaticism. No other has exhibited so many horrible and revolting observances, or has worn with so much ostentation the badge, often singular enough, of devotion.' These descriptions lend signifi- cance to the study of the Saivite cults that preceded that of the Kanphatas and of which these later Yogis are the descendents. In besmearing his body with ashes, Siva relates himself to goblins and all the horrors of the cemetery. And in this practice the later ghastly and ghoulish aspects of asceticism come into view. Such sects as the Kapakika5 which were the precursors of the Gorakhnathis, and the Aghoris made much use of some of these elements. With Siva is associated the bull, and the phallic element in his worship is always present. The samadhs of the Yogis are surmounted by the yoni-linga; these emblems are symbolized in the singnad and the pavitri of their sacred thread; the brand mark which Yogis receive at Kotesvar is a representa- tion of these same figures; and, of course, every temple of their sect contains these symbols. The worship of the linga 1 E.g., 12, 328; 8, 23. Compare Gough, Philotophy of the Upanithads, pp. 18, 19. * Hemavijaya's Kathratnakara, Story 133, rendered by Bloom- field, JAOS, vol. XLIV, p. 209. 4 Religiont of India, p. 214. * See chap. ten.

THE PANTHEON 155 is very old in India,1 and it is probable that it owes its origin to aboriginal sources. It is possible that this worship, like that of Siva himself, in some of his aspects, found its way into Brahmanic culture slowly at first. At any rate, early references to phallic worship are few. There are two in the Rig Veda (7,21, 5; 10, 99, 3), if such be the meaning of fifna. The term is one of reproach and descriptive of non-Aryans. In later times, Sayana remarked that those who sported with the fiśna were unchaste. The Ramayana does not know the linga" but in the Didactic Epie it, like Siva himself, is fairly well- known.ª 'Siva' is not the name of a god either in the Rig- or in the Atharva-Veda, but the word, which means 'auspicious,' is used to describe Rudra. As a god, Siva does not appear before 200 B.C. Rudra, of the Vedic pantheon, is quite un-Aryan in his character, but he exhibits some characteristics which are of interest in this study, both from the point of view of the physician, of one manipulating the storms, and of his horrible and terrible acts. In the Rig Veda he is intelligent; bountiful; a healer of cattle, kine, men and children; a dispenser of heal- ing remedies; a granter of prosperity. He is ruddy in colour. Withal, he is strong, impetuous and crooked, and he injures vengefully; he is described as having braided hair and as the unshorn ascetic; he is fierce, purifying, rain-dispensing; he is the father of the storm gods (Maruts),? the wielder of the thunderbolt, the bow and arrow; he is renowned as youthful, mounted on his chariot, and like a wild beast, destructive, fierce, a terrible and manslaying god; he is the roaring god of 1 Iconography, Indian, vol. II, pt. 1, p. 55; Muir, Sanskrit Texts, vol. IV, p. 345. The earliest known representations of the linga are of the first century: (1) from Bhita, now in the Lucknow museum; (2) at Gudimallam in North Arcot. See ERE, vol. XI, p. 92. See also Marshall, vol. I, pp. 58 ff. There seems to have been a counterpart of Siva in the ancient Indus civilization. ORLI. p. 48. * E.g., 8, 33: 45; 7, 200-1, 93-96, 202, 203; 13, 14: 233 ff. Rig Veda, 1, 64: 8. * 1, 143: 1-11. Compare 1, 114. * 1,64: 2. * 1,85 : 1, etc.

156 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS the monsoon, of the lightning in its destructive function.1 In the Satarudriya* the god's one hundred aspects are set forth. The older characteristics, already enumerated, are repeated and his terrible, cruel, fierce nature is emphasized. He is blue-necked. A sinister phase of his character is brought out in that he is a patron of robbers, rogues, pilferers and murderers, and the guardian of roads. Withal he is auspicious (fiva)" If in the Rig Veda he is malevolent, in the later Vedas he is more fierce and terrible.4 It is in the Yajur Veda that Rudra is first called Isvara and Mahadeva, and that he begins to appear as Sankara and Siva as well. In the Atharva Veda and in the Brahamanas Rudra is called the Lord of Animals, Pasupati.5 In the Atharva Veda his wide-mouthed, howling dogs, who swallow their prey unchewed, are mentioned.e He gives consumption and poison and is the destructive lightning .? In the Upanisads he takes on the characters of creator and sage and is described pantheistically.8 In the Atharva Siras Rudra is set forth in similar fashion; is identified with Gauri, Uma, Vișņu, Brahma, and Maheśvara, and is spoken of as immortal, imperishable, the creator, sustainer and destroyer.

His epithet, Pafupati, brings to view his character as sparing cattle, ns significant of his beneficent aspects." As the Lord of the open fields, he is Lord of the cattle which roam in them. Also he was the god that held sway over regions away from home, over fields, wildernesses, cemeteries, mountains, old trees and rivers. Whenever a man came to anything which inspired awe and terror, Rudra was the god thought of and prayed to to protect. ... In Rudra-Saivism the sentiment of fear is ut the bottom, however concealed it may have become in certain developments of it, and this sentiment it is that

1 The references are (besides those quoted): 1, 122: 1; 2, 33: 1-15; 3, 2: 5; 4, 3: 1; 5, 41: 2; 5, 42: 11; 5, 59: 8; 5, 60: 5; 5, 28: 7; 6, 66: 3; 6, 74: 1 f; 7, 10: 4; 7, 35: 6; 7, 40: 5; 7, 46: 1, 2; 7, 56: 1; 7,58: 5; 8, 13: 20; 8, 20: 17; 8, 29: 5; 8, 61: 3; 10, 64: 8; 10, 66: 3; 10, 92: 5; 10, 93: 7; 10, 125: 6; 10, 126: 5; 10, 126: 1; 10, 169: 1. · Vājasaneyi samhitā, 16, 1-66. E.g., verses 2, 3, 41. 4 See references in Macdonell's Vedic Mythology.

€ 11, 2. A root Stivite sect of the Yogis are the Pasupatas. T 11, 2: 26. * Vaişnavism, Śaivism, etc., p. 102. · Seet. Up., 3, 1 ff.

THE PANTHEON 157 has worked itself out in the formation of the various Rudra-Saiva systems of later times,1 In the Ramayana, Rudra is called Mahādeva and Siva, as in the Didactic Epic. He curses Kama;" receives Uma from Himavat;ª his cunnubial life with her is described;4 and he catches Ganga as she falls from heaven.5 With the Didactic Epic Rudra has become Mahadeva, or Siva; and Siva meets with growing recognition as the equal of Brahma and Visnu, is worshipped by Krisna and even transcends the gods .? One of his female devotees thus describes him (Mahadeva, Siva;8) He assumes many forms of gods (as Brahmll, Vişnu, Indra, Rudra) and of men, of goblins, demons, barbarians, tame and wild beasts, birds, reptiles, fishes, with many varieties of human disguises etc. He is the soul of all the worlds, all-pervading, residing in the heart of all creatures, knowing nil desires. He carries a discus, a trident, a club, a sword, and an axe. He has a girdle of serpents, ear-rings of serpents, a sacrificial cord of serpents, an outer garment of serpents' skins. He laughs, sings, dances charmingly, and plays various musieal instruments. He lenps, gapes, weeps, makes others weep; speaks like a mad man or a drunkard, as well as in sweet tones. He lnughs terri- fically. He is both visible and invisible, on the altar, on the sacrificial post, in the fire, a boy, an old man, a youth. He dallies with the daughters and the wives of the Risis, with erect hair, obscene appearance," naked, with excited look. He is one-faced, two-fnced, three-faced, many-faced. All through the Anudasanaparva, Mahadeva is exalted and his old character as the terrible is emphasized. Even the gods, at the sound of the twang of his bow, are afraid. Again Rudra (Siva) burns up the three cities (Tripura) of the Asuras,10 in the heaven of gold, in the atmosphere of silver on the earth of black iron. These he destroyed with a single arrow with one half of the strength of the gods.11 He eats 1 Vaişnavism, Śaivism, etc., p. 106. * I, 12: 10 ff. * 1, 36: 20. 4 1, 37: 5 ff. Vanabarva, 1, 513-1,656; Droaparea, 2,838 ff; 2,862 ff. # I. 43: 48.

" Anufasanaparua, 588 ff; 839 ff. · Anuldsanaparva, verses 731 ff., 742 f., 745, 746, 748, 749, 751, 742. Quoted from Muir, Santhrit Texts, vol. IV, p. 160. · Ingenti membro virili proeditus. Karpaparua, 1,402 ff. Compare the story of Dharamnath and the destruction of cities in Kacch. 1 Karnaparua, 1,433 ff.

158 GORAKHNATH AND THE KĀNPHAȚA YOGIS flesh, blood, marrow, and is fiery and fierce. He frequents cemeteries, performs awful rites there, and is very terrible. Kings offer human sacrifice to him1 and make such offerings as are now made in his temples. He is the chief of Bhutas (Demons) and he is served by Bhutas, and Pisacas, and is called Bhairava. Siva is, then, the terrible Rudra, whose qualities are thus preserved. Still, there is evidence that Siva had not fully attained to equality with the other gods when the Epics were being rewritten.ª He evidently gained his position of equality partly by bullying the gods. One of the most famous stories about him is concerned with the sacrifice of Daksa. To this sacrifice Siva was the only one of the gods not invited. In the same epic he is represented as having a contest with Krisna4 after which no difference is discernible between Vişnu and him.5 Krişna acknowledges his greatness and receives eight boons from both Mahadeva and Uma. In the Linga Purana is found the description of the famous appearance of the linga whose extremities neither Vişnu nor Brahma was able to reach. Siva evidently owes his origin, in part at least, to the north, to the mountains .? One or two other acts attributed to Siva need to be re- corded. His third eye is of great significance. The story of the burning of Kama has been mentioned. When Uma put her hand over his eyes, the whole world became dark and lifeless. Suddenly the gloom is dispelled by a great flame which burst from Mahadeva's forehead, in which a third eye, luminous as the sun, was formed. By the fire of this eye the mountain was scorched and everything upon it consumed. But, when Uma stood in a submissive attitude before him he restored the Himalaya to its former condition.8

1 Sabhaparva, 626. See Sabhaparva, 653, 861 ff. : Rāmayana, V, 89: 6 ff. * Santiparva, 13,265, 10,226-58, 10,275 ff .; Rēmayana, I, 66, 7, ff. 4 Harivanda, 10,648. * Anuidsanaparva, 1,023 ff. 5 Harivariia, 10,660 ff. " See Gough, Philosophy of the Upanishads, p. 18. * Anuidranaparba, 6,355 ff.

THE PANTHEON 159 The Epics show Siva also as the sage, the philcsopher. Siva is often depicted wearing the ear-rings of the Kan- phațas1. Thus the descriptions of Siva (and Rudra) exhibit, both as to form and practice, certain beliefs of the Yogis. Siva now dwells on Kailasa,ª beyond the Himalayas. There he has in his company Parvati and a considerable following, including the Ganas, the Nathas and the Siddhas. This is his abode. References in other chapters show that Siva is variously worshipped under such names as Pasupati and Sambhunath, whose votaries in Nepal offer sacrifices of blood. Yogis in their worship give special attention however, to Bhäirava, or Bhairom, and to Sakti, and this worship is often both intemperate and licentious. It is to Bhairava, as the embodi- ment, in human form, of the most terrible aspect of Siva,3 that the Kanphatas, as did the sects that preceded them, give special reverence. Bhairom is worshipped both by Yogis and by Saktas.4 He has from eight to twelve forms, but he is best known as Kal Bhairom.5 Particularly, in North India he is represented with a dog; in middle India as a snake-girdled drummer or by a red stone. He is often pictured with eight arms, with a garland of skulls, with ear-rings and armlets of 1 See e.g., the carved linga at the temple of Parnsurāmesvara in North Arcot. See chap. eleven. See also Wi, p. 212, note 1, where it ia stated that images depict Siva with the great rings. " See Vanaparva, 15,801. # In his terrible form he is said to have frightened even Akbar, as he appeared before that great Moghul. . A group of ascetics allied to the Jogis, who are specinl devotees of Bhlirom, besmear themselves with vermilion and oil, go about the bazaars begging and singing his prnises, striking themselves with whips. Crooke, Popular Religion and Folklore, p. 97. s The Census Report of the North-Western Provinces & Oudh, 1891, p. 207, gives the following names: Kal Bhairon, Bhut Bhairon, Nand Bhairon (Nand = happiness), Suth Bhdiron, Batuk Bhairon. (Tradi- tion says that Batukanath, a Kipalika, was a follower of Sankara). Dawson, Classical Dictionary of Hindu Mytholopy, etc., p. 45, gives the eight names as follows: Asitanga (black-limbed), Sanhara (destruction), Ruru (a dog), Kala (black), Krodha (anger), Tamra cüda (red-crested), Candra eüda (moon-crested), Mahi (grent). He is also known as Kapila, Rudra, Bhishana. Un-matta, Kupati, Bal Bhiiron (Bal - child) and Lath Bhairon (Lath = club).

160 GORAKHNĀTH AND THE KANPHAȚA YOGIS snakes, with a serpent coiled around his head, in his hands a sword and a bowi of blood. As worshipped by Kunbi cultivators of the Deccan, he is represented as a man stand- ing, in one hand a trident, in the other a drum shaped like an hour-glass, while he is encircled by a serpent. He lives in an unhewn stone smeared with oil and vermilion." His name, Bhut Bhairom, Lord-of-Malignant Ghosts, intensifies his aspect of terror. He is identified with Kapalin, who creates and destroys. His sign of authority is the trident. Again, Bhairom carries a club and a black bottle and is accompanied by a black dog, or rides on a dog. When he uses a dog as a vehicle he is called Svasva ('He whom the dog serves as a horse'). He plays a considerable part in legend as a great eater. Siva is approached through him, and he commands the demon hosts as the lieutenant of Siva. He is the guardian, or door-keeper, of Siva's temple, particularly as Kal (black) Bhairom. In Benares he is the guardian of all the temples of Siva, and is known as the Kotwal (police officer) of that city. In the hills of Kumaun and Garhwal the popular worship of Bhairom is in the hands of the Yogisa and the principal place of worship is at Kedar.a In Gorakhpur his station is marked by massed trisules about a red masonry mound in front of the veranda and to the left of the main door of the shrine of Gorakhnath. In the monastery at Puri, Bhairom is represented with three heads and one leg and his image is protected by a roof of straw. Images of Bhairom are to be found at the establishments at the Taksila Gate, Lahore, and at Amritsar. In Trimbak he is represented by huge stones painted red and having eyes of silver. In many places trisules of bamboo or of iron, large and painted red, mark his station and huge pictures of trisules, painted red are often in evidence. In the Panjab he is identified (but this has been questioned) with the godling of the homestead. He receives offerings of grain, and animals are sacrificed to him. Liquor is poured out to him. He wards off disease and death and protects both 1 Crooke, in ERE, vol. V, p. 10. See p. 121, above. 1 Atkinson, The Himalayan Districts, vol. II, p. 808. * Atkinson, The Himalayan Districts, vol. II, p. 770. This is the famous Kedar in Garhwal.

THE PANTHEON 161 men and cattle. Some worship him for the gift of children.1 Since it is believed that Mother Earth is his consort, he symbolizes fertility. Young girls of the Dhimar, or water- carrier caste, used to be married to him at Basdada in Rewari. They always died soon afterwards, so the practice was discontinued. The Mallah boatmen of Agra used to marry their daughters to him. This was because the god once saved a sinking boat. Afterwards the family used to marry one of their girls to him and leave her at his shrine where she survived less than a year; so now a doll made of dough is formally wedded to him." In the Panjab every important town has a shrine of Bhairorh. He is worshipped on Sundays and Tuesdays with offerings of urd cakes, flesh, milk, spirits, flowers and sweet- meats (laddu) and the offerings are consumed by the worshippers.a At Devi Patan the noonday offering is a saucer heaped with cooked rice, which is placed before Bhairom's platform, after water has been poured all around it. The rice is then thrown to dogs. In Benares images of dogs, made of sugar candy, are offered to him. Those who die at his chief temple at Benares believe that they undergo expiatory punish- ment known as Bhairavi-yatana, and then proceed immediately to final bliss. These persons are known as Rudrapisaca (Rudra's spirits). Other men, on dying, fall into Yama's hands and have to return to the earth in successive births. He has many worshippers in Benares and in the adjoining districts. Hopkin's rather final statement is that his adherents are ignorant peasants and dissolute beggars.4 Sarangihar Yogis beg in the name of Bhairava. This god seems to be of Dravidian, or aboriginal, origin,5 and to have been inherited from the Kapalikas and others of the same sectarian strain. In the famous Prabodhacandrodaya, a Kapalika controls Bhāirava.4 1 Briggs, The Chamars, p. 156. Popular Religion and Folklore, p. 246. * CTC, vol. III, pp. 157, 158. . Hopkins, in ERE, vol. II, pp. 538, 539. * Crooke in ERE, vol. I, p. 10. Crooke, Popular Religion and Folklore of Northern India (ed. 1926) contains much material on Bhairom, which has been freely used. 11

162 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS As worshippers of the consorts of Siva, Yogis are Sāktas. A study of the sacred places of the Kanphatas and of their traditions makes plain this aspect of their cult. Sakti means 'force' and, consequently, the divine power or mysterious force of creation is personified in the Goddess. This creative energy is personified also in goddesses and nymphs of every order and in every woman, as well as in the females of every beast. All females are of the same source and order. Sakta worship is always related to the adoration of the phallus, which is in every instance associated with the vulva in symbol.1 It is said that since children bear neither the marks of Brahma (the lotus) nor of Visnu (the discus) nor of Indra (the thunderbolt), but are marked either with the male or the female organs, therefore offspring is derived from Mahadeva. So all are marked either with the organ of Devi (Uma) or that of Mahadeva.ª Turning then to the worship of Sakti, it is to be noted that Devi, in her more general character, is Amba, the mother-goddess, the great power of nature and mother of the universe (Jaganmātă, Jagadambā), mighty, mysterious force. Sakti has two functions, (1) to direct and control tle working of the natural appetites and passions, whether for the support of the body by eating or drinking, or for the propagation of living organisms through sexual cohabitation, and (2) to direct and control the acquisition of supernatural faculties (siddhi) whether for man's own individual exaltation, or for the annihilation of his opponents.8 Back of this conception of Sakti lies the emergence of self-consciousness in the One Being. In this Universal Reality there appears a double nature as soon as self-cons- ciousness is born, a nature partly male, partly female. As the word (Ardhanari) indicates, the female aspect of the duality is the more significant. In this duality the female aspect is

1 See Sir John Marahall on Saktism in the ancient Indus civiliza- tion. Marshall, vol. I, pp. 52ff. See above, pp. 154, 155. * Anulasanaparva, 822 ff. " Brakmanism and Hinduirm, pp. 185, 186.

THE PANTHEON 163 looked upon as the active energy or substance through which creation takes place. It is in this aspect of Reality that the goddess becomes the object of devotion. This idea is very old. In the Rig Veda (10, 129: 4) the statement is made: Desire entered the One in the beginning: It was the earliest seed, of thought the product. The sages searching in their hearts with wisdom, Found out the bond of being in non-being.

Creative force was there, and fertile power: Below was energy, above was impulse.1 The notion that the universe proceeds from the female principle brought into union with the male is developed in the description of the parenthood of Dyaus-Prithivi. The Rig Veda has also its female deities, such as Aditi, mother of gods, and Usas. Early the idea appears that the one being, unhappy alone, divided itself, becoming male and female, and that through these, human beings and other forms of life arose." The idea appears also in Mamt and in the Puranas. These two, male and female, are identified with the purusa and prakritt of the Sarkhya system. The goddess is mūla- prakriti and maya, mother of gods and men. In mediæval Indian sculpture, Siva is represented as ardhanari, a form in which his left side is female and his right male .? A present- day representation of this view is the yoni-linga symbol. In the Tantras the association of male and female functions is carried out in great detail. The pairs as aspects of the one appear in less and less subtle form as the evolution of the world proceeds. In each level there is both their potential and their actual activity. And the Sakti as the formative, creative principle is the receptacle of the seed (bindu) of Siva. So also in all the cakras appears this duality. Through Siva and Sakti a bindu (drop) is formed which develops into a female 1 Macdonell, Hymas from the Rig Veda, p. 19. " Rig Veda, 10, 110: 9; 3, 3: 11; 1, 155: 3. * Śat. Brh., 14, 4, 2, 4, etc .; Brh. Úp., 1, 4, 3, etc .; Chand. Up., 6, 2: 3. 4 1, 5, etc .; 1, 32. 5 E.g., Vişgu Purana, 1, 7 : 6 ff. * See Pralriti Kanda of the Brahma Vaivratha Purāņa. " See for example, the caves of Elephanta, eighth century A.D.

164 GORAKHNATH AND THE KĀNPHAȚA YOGĪS element, Nada (sound), containing in itself the names of all things to be created. With Bindu and Nada are associated male and female elements so that a substance Kama-Kāla is formed from which creation ensues. This is their manifes- tation. The Sakta system is more closcly associated with Siva, in practice and interest, than with either Brahma or Visnu. The emphasis on Sakti is strongest in the Tantras1 where force is personified as a female deity and where the wives of Siva receive undue attention to the neglect of Siva himself. Today Saktism is essentially a branch of Saivism.a And this form of Hinduism looks to the consort of Siva for its exemplifica- tion. Devi is often confused with his consort, and the word 'Devi' must be viewed both as the name of the divine goddess and as that of the wife (as Uma, Parvati, ctc.), of the dread god. In Sakti all of the characteristics of Siva are intensified. Since he has his two colours, so she has her white half and her black half. And each of these aspects has its personification. In her milder character she is known as Umā, Gāurī, Pārvatī, Jaganmāta, Bhavani, In her fiercer character she is Durga, Kali, Syama, Candi, Bhairavi, Kalika.a Other names are employed, e.g., Mahabhavanī is prominent in creation, Mahā- bhairavi in destruction. Uma is the gracious consort of Siva. She is known as early as the Kena Upanisads and the Taittiriya Aranyaka.5 She is often known as the daughter of Daksa6 and again as the daughter of Himavat (the Himalayas). As the active power, or energy, of Siva, she assumed a body in order that she might

1 The Tantras, which are viewed as the direct revelation of Siva to Parvati, are later than the better known elements of the religious Ijterature of India. They deal with esoteric and erotic elements of Sakta worship, opening their way to all persons regardless of caste and sect. These works are concerned with Yoga and with the coiled or sleeping goddess (Kundalini). They are spoken of as the Fifth Veda. See chap. thirteen. * Brahmanirm and Hinduism, p. 181. Dawson, Classical Dictionary, ete., p. 87. 4 3: 12. As early as fourth century 8.C. · E.g., Rămdyana 1: 66, 7ff .; Săntiparva, 10,226-58; Bhagavata $ 10:1, 150.

Purdņa, 4: Sections 2-7.

THE PANTHEON 165 be united with him in due form. In the account of . the sacrifice of Daksa it is related how Uma died of mortification because Siva, her consort, was not only not invited, but was ridiculed. As having died then, she is called Sati.1 She was reborn in the family of Himavat, and is thus called Parvati (Daughter-of-the-Mountain).2 Siva and Parvati are described as living together on Kailasa, and as cither making love to each other or as engaged in deep philosophical discourse. Parvati was of very dark complexion, and on this account a quarrel arose between herself and Siva. But she took to severe penance the result of which was that she was changed to a light, golden colour, whence her name Gauri ('white').3 The conventionalized pattern on Indian prints is of the foot of Gaurī.4 She is sometimes identified with Amba. Turning now to the more formidable aspects of Sakti, there are several names to consider. Durga, 'the Unapproachable,' is Siva's consort in the aspect of warrior. Her name is derived from that of the demon whom she slew. She is sometimes identified with

1 Compare Bhagavad Purana 4: Sections 2-7. Mention has been made of the dismemberment of his body by Visnu. The little book Sati by D. C. Sen tells the same story. " Thus also in the Bhagovata and Viggu Puranas. Umi is known to the Ramdyana; e.g., 1, 36, In the Harivamsa she is one of the daughters of Mena and the wife of the austere Mahldeva. Also in the Anuidtana, 997 ff., Umll (and in verses 837-41 Parvati) is known. These references are to but a few of the passages that might be cited. Mentioned in the Atharua Stras (age of the Didactic Epic). Underhill, The Hindu Religious Year, p. 51. .2

EVOLUTION OF SYMPOLIC REPRESENTATION OF GAURT'S FOOT-PINT

166" GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Parvati. One of Durga's chief forms is that of the four-armed Kali, who thirsts for blood, preferably that of human beings, although in these days, she has to be satisfied with that of animals. She is most terrible of aspect, garlanded with heads of demons, gorged in blood, with skulls about her blood- besmeared throat, having dead bodies for ear-rings, carrying two dead bodies in her hands, and inhabitant of burning grounds (for the dead). Kalt is the most terrible aspect of Durga and Sakti, excepting perhaps that of Bhairavi. In the Bhifmaparea she is Kapali. By the Kapalikas and the Kala- mukhas her fierce spirit was appeased both by animal and by human sacrifices. Durga represents the destructive forces of the world. There are other forms of Sakti, essentially of her darker aspect, to which reference has been made. Of these the first to be mentioned is Kamakhya, a local name for Durga, chiefly because her shrine in Assam seems to have been the head- quarters of the Tantric worship, the place of its origin and that from which it spread into Nepal and Tibet.1 She is especially connected with the Vajrayana. It is said that the Assamese shrine was the headquarters of the Vaispava sect of the Mahapurusias.2 The following account of Kamakhya and her shrine is essentially that given by Eliot,a but with some additional notes. The chief sanctuary of Saktism is at Kamakhya (or Kamakșa) on a hill which stands on the banks of the Brähmaputra, about two miles below Gäuhāti, in the Kāmarūp District of Assam. The place is mentioned in the Padma Purana. The Kamarupa kingdom was of some antiquity,4 being mentioned in the Mahabharata. Copper plates of these 1 ERE, vol. II, pp. 479-501; Wi, p. 29; Gait, History of Assam, p. 57. Eliot, Hinduirm and Brahmanism, vol. II, pp. 280, 289. See also Imperial Gazetteer (1886), vol. VII, p. 349, and Gait, History of Assam. Mahapuruşias are a Vaisnavite sect of Upper Assam; disciples of Sankaradeva (b. 1449), not of the Caitanya, Radhi-Krisna type, but of that of the Bhagatad Gitd. See Social History of Kamarupa by N. N. Vasu, vol. II, pp. 115 ff. Hinduirm and Brahmanism, vol. II, pp. 286 ff. Hiuen Tsiang visited King Bhaskara Varman in the first half of the seventh century. See Gait, History of Assam, p. 30.

THE PANTHEON 167 kings, dated in the ninth, tenth, eleventh and twelth centuries are known. The hill on which the shrine stands, also known as Kamagiri and as Nilacal, marks the spot where the organs of generation of Sati fell when her body was dismembered by Visnu. It is, therefore, one of the famous pithas. Besides, this is supposed to be in the country where Kama, who had been reduced to ashes by the fierce glance of Siva, recovered his natural form (Kamarupa).1 The temples at this place have been rebuilt several times; and, in the eighteenth century, were munificently endowed by an Ahom king, and placed under the management of a Brahman from Nadia in Bengal, with reversion to his descendants who bear the title of Parbatiya Gosains. Considerable estates are still assigned to their upkeep. There are ten shrines on the hill, dedicated to various forms of the Sakti. The situation is magnificent, . commanding an extensive prospect over the Brābmaputra and the plains on either bank, but none of the buildings are of much architectural merit. The largest and best is that dedicated to Kamakhya herself, the goddess of sexual desire. It is of the style usual in Northern India, an unlighted shrine surmounted by a dome, and approached by a rather ample vestibule, which is also imperfectly lighted. An inscription has been preserved recording the restoration of the temple about 1550, but only the present basement dates from that time, most of the structure being recent. Europeans may not enter the shrine, but an image of the goddess may be seen from the side door. In the depths of the shrine is said to be a cleft in the rock, adored as the yoni of Sakti. In front of the temple are two posts to which each day at noon a goat is tied, and decapitated. Below the principal shrine is a temple of Bhairavi. The spot attracts a considerable number of pilgrims from Bengal, and a wealthy devotee once built a villa on the hill and paid visits to it for the purpose of taking part in the rites. The most esteemed scriptures of the sect are Yoni Tantra, Mahanirvana Tantra, and the Kalika Purana. Kamakhya is worshipped both by love and by sacrifice. The rites of the five M's2 are frequently performed here. The horrible side of worship is attested by the fact that Aghoris 1 Gait, History of Assam, pp. 11, 12. * See pp. 172 ff.

168 GORAKHNATH AND THE KANPHAȚA YOGIS are often found in the temple. Furthermore, Kāmākhyā requires sacrifices of blood. Human sacrifices were offered to her down to quite recent times. In 1832 Government put a stop to the practice.1 It is not denied that such sacrifices would be offered there now if the law allowed. She requires the sacrifice of a man without blemish.2 At the dedication of the temple in 1565 the heads of 140 men were offered to her on salvers made of copper.a There used to be a class of persons called Bhogis4 who were voluntary victims to the goddess. From the time that they announced that the goddess had called them they were treated as privileged charac- ters and could do whatever they desired. Every woman was at their command. But they were put to death and offered at the annual festival. The Kalika Purana devotes a chapter to rules covering the performance of the human sacrifice. It

1 C. J. Lyall, Jr. Soc. of Arts, vol. LI, pp. 612-31. : ERE, vol. 1I, p. 134. Gait, History of Assam, second edition, p. 58. . Bhogis were dedicated to Ai, a goddess at Kamarupa. Gait, History of Assam, p. 58. Cf At panthi. The following account is from Asiatic Researches, vol. V, pp. 371 ff. and is based upon the Rudhiradhyaya ("The Sanguinary Chapter") there translated. Siva says that the proper sacrifices include cattle, the rhinoceros, men, and blood drawn from the offerer's own body. The second has nine months value, while that of the third satisfies the goddess for a thousand years. The flesh of the rhinoceros pleases her for five hundred years, while the sacrifice of three men satisfies her for 100,000 years. The goddess is Kamakhyl, Candeka or Bhairavl. The head of the human victim goes to the second. Human blood should be offered in an carthen or in a metellic vessel. Females, except human, are not to be offered. For human sacrifice the consent of the prince is necessary. Human heads and blood should be presented on the right side with eyes averted. On the day preceding the sacrifice, the preparations include the use of mantras, and the touching of the head with the sacrificial axe. In the sacrifice the head of the victim should fall just right-there are good and bad omens connected with the facial expressions and sounds which arise. If the face smile, the indication is prosperity and long life. If it speak, whatever it says will come to pass, should the sound be 'hoont,' the prince will die. Should phlegm issue from the mouth, the sacrificer will die. Should the name of a deity be uttered, the sacri- ficer will obtain wealth. At the time of presenting the blood, should the victim void fæces or urine, or turn about, certain death awaits the sacrificer. The sacrificer must take some of the blood between his

THE PANTHEON 169 states that they should not be performed by the first three castes, which is perhaps a way of saying that though they may be performed by non-Aryans under Brahmanic auspices, they form no part of the Aryan religion. But they are recom- mended to princes and ministers and should not be performed without the consent of princes. The ritual bears little resemblance to Vedic sacrifices, and the essence of the cere- mony is the presentation to the goddess of the victim's severed head in a vessel of gold, silver, copper, brass or wood, but not of iron. The axe with which the decapitation is to be performed is solemnly consecrated to Kali and the victim is worshipped before immolation. The sacrificer thinks of Brahma and the other gods as being present in the victim's body and then prays to him directly as being all the gods in one. 'When this has been done,' says Siva, who is represented as himself revealing these rules, 'the victim is even as myself.' This identification of the human victim with the god has many analogies elsewhere, particularly amongst the Khonds. Added to these horrible and abominable acts of the Vamacara rites and the bloody sacrifice is the reported practice of divination by the examination of a child cut out of a pregnant woman at full time.1 Other forms of the Sakti need less description here. The temple and the worship of Hing Laj Devi has been referred to already. Asapura Devi, or Mata, has been mentioned in connection with the white beads which pilgrims visiting Hing Laj wear. She is the fulfiller of desire and is widely known. Images of her are found in the temple at Hing Laj, at Chaul, in the Kolaba District of Bombay, and at Madh, about fifty miles north-west of Bhuj, and she has a temple at Kotesvar. She is the household goddess of the Rao of Kacch, and the image in the temple there is a rock, about six feet high and six feet broad at the base, painted red. She grants children. thumb and third finger and discharge it towards the south-west, on the ground. The human victim must be twenty-five years old. In some cases an image may be substituted. And there may be magic substitution of a human enemy. The sacrificer's own blood must be drawn above the navel. A burning wick on the flesh may be used as sacrifice. . . . 1 History of Assam, p. 58.

170 GORAKHNATH AND THE KANPHAȚA YOGIS There was a sect known as Asapuris, the sect of - Mekhapanthīs. The worship of a young girl is exemplified in Balasundari, Tipurasundari, Tipurakumari. She is one of the Mahavidyas.i The worship of a girl of sixteen is common in Malabar. In the Himalayas she is worshipped for the protection of children as well as to obtain them. In Almora a Yogi took the author to see the temple of this goddess. Tipura Devi has a shrine on the top of Dunagiri, near Dwarahat, which is under the care of Giri Jogis, as is the temple of Kedar (in Dwarahat). An old woman of the Giri Jogis resided (1924) at the latter place, and the shrine at the top of the hill is in charge of a member of the same family. No flesh is offered there. As is sometimes done in prayer before the gods in India, barren women stand the whole night before Tipura, holding the right hand clasped over the left and a one-wicked lamp in the right hand. The lamp is kept burning all through the night. The goddess will remove their reproach. After a bath in the morning, persons in Almora offer flowers before the goddess as a protection against false accusation. The Yogi attempts to identify the self with Tipurasundari by thinking of himself as a woman.2 Tipura- sundari is the goddess in view in the sensual worship of Śakti. Bhāiravīs and Nayakas are represented in Vāmacāra rites, where the men impersonate Bhairava. The Nayakas, eight in number, are mistresses, not necessarily mothers. With them is connected no other idea than that of illegitimate sexual love.8 In the Chandrodaya,4 Mata Bhairavi is described as follows: Her aspeet is horrible, her ear-rings are human skulls; thunder- hoits are shot from her eyes; her fingers are deformed by hair which is the colour of pale yellow flame; and she rolls her tongue between her tusks, being like the moon in her phases. 1 These are ten in number and are the sources of the goddess's highest knowledge, i.c., knowledge which confers preternatural powers. See Vaisnavim, Śaivism, ete., p. 146. " They are Balini, Klmesvari, Vimall, Aruņil, Medini, Jayini, Sarvesvari, Kaulefi. See Monier-Williams, Brahmanism and Hinduism, p. 188. To this list should be added Lalati. Taylor's translation, p. 47.

THE PANTHEON 171 The Matris are also recognized. At Dhinodhar, Mata (Amba) has her song of praise (stotra) sung on the seventh of each month.1 Khakhar reported that 'they (i.e., at Dhinodhar) worship Siva, following the ritual of Mata.' Yoginis, sometimes eight in number, are fairies or sorcer- esses created by and attending on Durga. At other times they are looked upon as mere forms of Durga, sixty to eighty- five in number, and capable of increase to the number of 10,000,000. They are terrific in form, malignant in disposition, possessing magical powers. Like the Dakinis, who are fiends of most repulsive habits, and who are impish servants of Kali, the Yoginis are perpetrators of all mischief. Both the Sakinis and Dakinis play a considerable part in the symbolic representations of the cakras of the Hatha Yoga. Descriptions of Kundalini will be found in the chapters expounding the Goraksalataka. She is the coiled, or sleeping, goddess whose awakening is the object of the Hatha Yoga as practised by the Kanphatas. Of the remaining goddesses, Bimba or Mumba, specially worshipped in Bombay and in the vicinity of that city, should be mentioned. She may be Vimala of the Nayakas (?) The worship of the Yogis includes both aspects of Sakti ritual, that of the right-hand path which follows the Puranas and docs not display undue preference for the erotic ele- ments,ª and that of the left-hand path (Vamacara), which follows the Tantras. The right-hand worship does not contemplate impure practice, although bloody sacrifices and the cruel beating of animals to death with the fists is not con- sidered 'impure." Many rites connected with the Durgapuja border on Vamacira. Left-hand worship is not in good repute and is not readily acknowledged by worshippers. All forms of the Vamacara (left-hand practice) require the use of all or some of the five makaras. The predecessors of the Yogis, the Pasupatas, the Kalamukhas and the Kapalikas were Vamacaras.4 The Durgapuja and the Cakrapuja are among the chief elements of the worship. Bloody, horrible and erotic elements are to the front. 1 Bombay Gazelteer, vol. VII, p. 51. * See BHCS, pp. 409 ff. # p. 10. 4 Śakti and Śakta, p. 89.

172 GORAKHNATH AND THE KĀNPHAȚA YOGIS Kanphatas, who worship both the linga and the yoni, hold that restraint of the passions is unnecessary for the attainment of samadhi. They worship the female herself as the entire manifestation of the male.1 Consequently much attention is given to Vamacara rites, rituals of the left side, or female side, of the undivided Supreme. These rites centre around the cakra and are the cakrapuja, the worship of the holy circle. Mystic ends are sought through concentration of the mind on Devi as sitting in the lap of Siva in the Lotus Garden; by the worship of a picture of the female organ drawn in the centre of a figure representing nine such, the Sricakra of ten; or by the worship of p living, beautiful woman; or in secret forms of intercourse where there are no distinctions of caste, in the Bhairavicakra." This worship is much more widespread than might be inferred from the practice of the Yogis. While left-hand pites are carried out in secret, Bengal and the Himalayan region are greatly affected by them and their influence is felt much farther afield. From at least the third or fourth century. A.D., these horrible and obscene rites have been practised. | In the hills the Yogis follow the Tantrika ritual which is distinguished for its licentiousness. They eat flesh, drink whne and-indulge in the orgies of the left-hand sect. The practices are more widespread in Garhwal than in Kumaun." Knowledge of the practice is admitted by Yogis, in the plains as well as in the mountains. In this form of Hinduism is offered to women the so-called homage of sexual love and carnal passion and by yielding free course to all the grosser appetities, wholly regardless of social rules and restrictions, the worshippers of the female form (Sakti) in nature seek to gratify the goddess representing that power, and through her aid to acquire supernatural faculties and even ultimately union with the Supreme Being. For the initiate the union of male and female in worship is that of the bi-sexual form : CTC, vol. III, p. 159. " Compare the posture of Yab-yum, below. See Vaipavim, Saivir, etc., p. 146 f, where the matter is more fully stated. The Bhdiravi-and the Tattva-cakras are described in The Serpent Potcer, pp. 175 ff., 181 ff. " Aitkinson, The Himalayan Distriets, vol. II, p. 865. 4 Brakmanitm and Hinduirm, p. 190.

THE PANTHEON 173 of Isvara. 'In that aspect Siva and Sakti unite and, as --- ardhanarisvara live in the enjoyment of perfect joy in the body of the kulasadhaka.'1 Of this worship the cakrapuja is an essential element, and its description is necessary. At their chief ceremony a circle is formed, composed of men and women, without respect of caste or relationship. Five M's (makaras) are required-wine (madya), flesh (mamsa), fish (matsya), parched or fried grain (mudra) and sexual union (maithuna)." The object of the worshippers is not merely to break through the restraints of caste and to give themselves up to licentious practices, but, as just stated, to acquire magical and mystical powers and the sense of unison with the Supreme through the thrill sup- posed to accrue from this sort of utter abandonment of self. Ward's account of this ceremony is as follows.ª The person who wishes to perform this ceremony must first, in the night, choose a woman as the object of worship. If the person be a Dakpinacari (right-hand practice), he must take his own wife; and if a Vamacari, the daughter of a dancer, a kupalee, a washerman, a barber, a chudalu or of a Musulman or a prostitute; and place her on a sent or mat; and then bring boiled fish, fried peas, rice, spirituous liquors, sweetmeats, flowers and other offerings; which, as well as the female, must be purified by the repeating of incantations. To this succeeds the worship of the guardian deity; and, nfter this, that of the female, who sits naked. ... As the object of the worship is a living person, she partakes of the offerings, even of the spirituous liquors; and of the flesh, though it be that of the cow. The refuse is eaten by the persons present, however different their castes; nor must anyone refuse to partake of the offerings. The spirituous liquors must be drunk by measure; and the company while eating must put food into each others mouths. The priest then-in the presence of all-behaves toward the female in a manner which decency forbids to be mentioned; after which the persons present repeat many times the name of some god, performing actions utterly abominable; and here this most diabolical business closes. Wilson gives in a footnote on pages 258 and 259 of his Reli- gious Sects of the Hindus, a translation from a section of the 1 Principles of Tantra, vol. I, pp. 51-52. * 'Wine, flesh, fish, mudrd and maithuna, are the five-fold Makara, which takes away all sin.' Madyam mdnusaiea matsyañca mudrā maithunamevaca makārapařcakařcaiva mahāpātakanāfanam. (Quoted and translated, Wi., p. 256, n. 1.) pp. 247, 248. * View of the History, Literature and Religion of the Hindus, vol. I,

174 GORAKHNATH AND THE KĀNPHAȚA YOGIS Rudra Yamala, which corresponds to Ward's description. And Aitkinson1 remarks that the descriptions given by Ward and . Wilson fairly represent the practices in the mountains. And he adds that each step in the service is accompanied by its appropriate mantra in imitation of those used in the five-fold offerings of the regular sacrifice. In the great service of the Śricakra the worshippers, male and female, are placed in a circle around the officiating priest as representatives of the Bhairavas and Bhairavis. The priest then brings in the naked woman to whom offerings are made as the living representative of Sakti, and the ceremony ends in orgies which may be better imagined than described. It is not therefore astonishing that temple priests are, as a rule, a degraded, impure class, cloaking debauchery and the indul- gence in wine, women and flesh under the name of religion. In some instances the breast-clothes of the women are -- drawn as lots to determine how the participants shall pair. This is known as coli-marg (coli = breast cloth). To these practices all classes are admitted and they are practised mostly in a mixed society. Garhwal is more frequented by pilgrims and wandering religious mendicants, and this is given as a reason for the more frequent public exhibition of their ceremonies there. In Kumaun the custom exists, but it is generally observed in secret, and none but the initiated are admitted even to the public ceremonies. For the private ceremony the worshipper may take a dancing girl, a prostitute, a female devotee, a washerwoman or a barber's wife, and seating her before him, go through the various rites and partake with her of the five-fold makāra.ª Ward stated that the practices of the left-hand were then on the increase.8 The practices are clearly in vogue still, as reported above from the author's more recent inquiries. The system of the Saktas inculcates an exclusive adoration of Siva's wife as the source of every kind of supernatural faculty and mystic craft. When the object of the ceremony * The Himalayan Distriets, etc., vol. II, p. 866. " Sovereign mistress of Kula, he who knows Kula, the five Kula- tattoas, and Kula worship is liberated while yet living. (Tantra of the Great Liberation, VII, 111.) = View of History, etc., (1817) vol. I, p. 248.,

THE PANTHEON 175 is to get control of impure spirits, a dead body is necessary. The adept who, alone, at midnight, in a cemetery, or a place where bodies are burnt or buried, seats himself upon a corpse, makes the usual offerings, without fear,1 makes the Bhūtas, the Yoginis and other male and female goblins his slaves.2 This is the Sava Sadhan. The relation of the Sakti worship to the Hatha Yoga is very intimate. Magical powers may be acquired through discipline of Yoga or by the worship of Sakti, or by the use of Yoga to control Sakti. But there are means besides those already described by which the goddess may be propitiated, and which form part of the cult of the Yogis. These are the use of mantras, bijas, yantras, kavachas, nyasas and mudrās. Mantras, although they be texts taken from the Rig-, Yajur- or Atharva-Vedas, are really spells or charms which, if pro- perly uttered and repeated, possess in themselves mystical powers for good or ill. The gayatri, as well as its metre, is employed by Yogis. They also make use of syllables and single sounds. Mantras find their place in initiation cere- - monies, and in the practice of Yoga. Bijas are lettersa or syllables invented to denote the root (mula) or essential part of mantras, or the name of some deity to whom they may be addressed, or some part of the body over which the deity presides. Bijas are essentially mantras. Thus, the fifty letters of the alphabet are distributed over the petals of the lotuses or cakras of the body. The fifty letters are thought of as young maidens.4 The syllable OM AUM, (pranava, omkāra) may serve to illustrate the use of bija (and mantra) by Yogīs. The origin of the syllable is unknown, but it is probably in some way connected with the intonation of the sacrificial 1 The belief is that those who undertake but fail to go through the performance to the end become insane from that moment. Con- sequently, from this fear as well as from that arising for the demon haunted cemetery, the ceremony is most dreadful. See BHCS, p. 412. = Wi., p. 257. ' Letters possess supernatural qualities and attributes as repre- senting eternal sound. Macdonald, CR, vol. CXV, p. 58.

176 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS mantras.1 It is alluded to as early as the Taittiriya Samhita. Its asservative use appears in the Brahmanas; it is also connect- ed with the sacrifice. Its use as a mystical symbol embodying the essence of the Vedas and of the Universe is known as early as the Brahmanas, where it is assimilated to the three Vedas, to the words Bhuh, Bhuvah and Star, to Agni, Vayu and Aditya, and to earth, atmosphere and air. The use of the syllable develops steadily. In the Upanisads, meditation upon it takes the place of the study of the Vedas, and it becomes a symbol of the Brahma. In later Brahmauas its use is developed and its magical values stressed. It becomes the means by which the seeker for Brahma can attain union with the Brahma; consequently for this purpose, little value is set upon knowledge of the scriptures, but the study of the syllable takes the place of study of the Vedas. In ritual use it stands between human and divine utterance. In the Sutras ascetics use OM as an object of meditation, as the root of the tree of the Veda and its essence, and by this means become united with the Brahma. In the Yoga praxis it has purificatory powers. In forms of Yoga it is brought into connection with Isvara and under the name pranava is said to express him. Reflection upon OM removes obstacles and is an aid to right knowledge. Popularly, it is assimilated to various triads including that of Brahma-Visnu-Siva.ª For instance, it is enjoined upon Yogis to repeat OM; that, taking a suitable posture (asana), they should repeat OM 20,736,000 times in silence and meditate upon it daily after deep inspirations;3 and that they should repcat it audibly, also, 12,000 times. According to the Siva Samhita, the bija mantra as a whole is

Yantras are mystic diagrams, often combinations of trian- gular figures, supposed to possess occult power. Each goddess worshipped by the Saktas has a yantra, sometimes placed in the centre of a lotus diagram. They are regarded as effective

1 For an explanation of the origin of some of the mantras, see Bhattacharyya, Sadhanaml, Introduction, p. 72 f. " This statement is based upon Keith's article in ERE, vol. IX, pp. 490 ff. Sce Bloomfield in jAOS, vol. XIV, p. cl. RTCCP, vol. XXXI, p. 246. See discussions under Breathing, below.

THE PANTHEON 177 as mantras, and in combination with them are most powerful. These also are found in the drawings of the cakras. Yogis have mystic diagrams, representing the four elephants supporting the four corners of the earth, printed and painted on calico. The triangle standing on its apex represents the yoni; and two triangles superimposed, as in the seal of David, symbolize the yoni-linga. In some of the cakras (see Chapter Fifteen) both the single and the double triangles are used as just described. Sir John Woodroffe, in his article on the Indian Magna Mater,' publishes a drawing in colours of the Sri Yantra, showing four male imposed upon five female triangles. The four represent evolved or limited aspects of conscious power; the five denote the five vital functions, the five senses of knowledge, the five senses of action, the five subtle and the five gross forms of matter. The superimposi- tion of the four upon the five shows the union of Siva and Sakti. The triangles untied make a figure with eight lotus petals. These are surrounded by a lotus of sixteen petals and in turn by a field of yellow and a 'fence' with four "gates.' By the intersections of the triangles nine circles (cakra) are described: a central point bindu-cakra of bliss; a whi taayerted triangle; eight red triangles; ten blue triangles; ten ha riangles; fourteen blue triangles; eight red triangles; six lue triangles; and the yellow surround. Each cakra has its own name, and in each are a number of lesser deities presiding over forms of mind, life and body and their special functions. The worshipper of the Yantra seeks union with the Mother of the Universe in her several forms, as mind and matter, and their devatas, as a step to Yoga union with her as she is in herself, the Universe. Thus, the world is lifted to the divine plane in the consciousness of the worshipper himself; and the Yantra is transformed in his consciousness from a material object of lines into a mental state of union with the Universe, its divinities and Supreme Deity. There follows auto-realization as Mindless-Consciousness. Thus the Śri Yantra is the Universe and its Causal Powers of various aspects; and the worshipper realizes himself as a Sri Yantra.2

1 Man and Beast in India, p. 215. * Indian Acts and Letters, vol. II (1926). 12

178 GORAKHNATH AND THE KANPHAȚA YOGIS Kavacas are amulets used as protection against evil influences or to obtain some desired end. They consist of stone, a piece of paper or metal leaf, with mantra and yantra upon them. They are worn around the neck, breast, arms or loins. Their special use is in time of pestilence or epidemics. A further use is to propitiate a goddess or to induce certain bodily conditions favourable to production of male offspring.1 Nyasa is the assignment mentally of various parts of the body to the protection of tutelary presiding deities, with the imposition of the hands, or fingers, and the repetition of texts and mystical words and the use of symbols.ª Mudrds are the interwinings of the fingers with occult meaning, and certain postures or contortions of the body or of parts of it. All of these elements of the Sakta system are found in the doctrines and practices of the Yogis, and are described or implied in their manuals.3

1 See also under 'Charms." : In the illustrations in The Serpent Power may be found the graphic representation of the four devices described above. While these elements in the system of the Yogis might have been discussed among the topies in the preceding chapter, it seemed best po pend them to the account of the gods with whose,manipulation er are associated. See also other works of the author of The Serjhres otcer.

Gorakşalataka. " See chapters on the Hatha Yoga below, e.g., the exposition of the

CHAPTER NINE

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 Rajputana, 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 founder1 and out- standing teacher of the Saivite sect of ascetics, practicers of the Hatha Yoga, who are vulgarly called Kanphatas; the great teacher of the Saivite faith, the Brahmanical opponent of the Vaisnava reformers of northern India of the school of Ramananda;" the patron saint and tutelary of the state of Gorakşa,a whose royal house now rules in Nepal;4 and, finally, 1 BHCS, p. 403. " Gr. ERE, vol. VI, p. 329. "He appears to have been the Brih- manical opponent of the free-thinking reformers of mediæval India, hended by Raminanda, Kabir and others who flourished in the fourteenth and fifteenth centuries.' Temp., vol. I, pp. 127 ff. This opinion is based upon the view that Gorakhnath was a contemporary of Kabir. But Gorakhniith belongs to an earlier time. See chap. eleven. " Gr. ERE, vol. VI, p. 329; Buchanan in Martin, The History, Antiquitiet, Topography and Statistics of Eastern India, vol. III, pp. 387, 535; Kirkpatrick, Kingdom of Nepal, p. 192. Levi, Le Nepal, vol. I, p. 352. Vincent Smith, Catalogue of the Coins in the Indian Museum, Calcutta, including the Cabinet of the Asiatic Society of Bengal, vol. I, pp. 289-93, records the following: A silver coin of Prthvi Narayana (A.D. 1768-74); date on obverse 1691 Salca; reverse, central circle enclosing legend, Sri Sri Bhavdni ; marginal legend, each character in an ornament, Sri Srl Sri Gorakhnath. A silver coin of Pratipa Sirhha (A.D. 1794-97); obverse, date Säka 1697 m A.D. 1775); reverse, central circle enclosing legend Sri Śri Guhefvari; marginal legend, Sri Sri Sri Gorakinatha. Four silver coins of Rana

180 GORAKHNĀTH AND THE KANPHAȚA YOGIS the rival, and eventually victor over Matsyendranath, the ancient Buddhist2 protector of Nepal. Bahādar (A.D. 1777-99); coins of 1787 and 1790-Saka 1709 and 1712; reverse central circle enclosing dagger with wreath, and the legend Sri Bhavdui; marginal legend in ornaments Sri Sri Gorakhnatha. One gold and two silver coins of Girvan, Yuddha Vikrama (A.D. 1799-1816); obverse date, 1724 Saka = A.D. 1802, 1730 Saka = A.D. 1808, 1737 Sakn = A.D. 1815; reverse, central circle enclosing sword or dagger with wreath and the legend Sri Srt Sri Bhavani; marginal legend in ornaments, Srt ri ri Gorakhnātha. Four silver coins of Rajendra Vikrama (A.D. 1816-47); dates on obverse 1738, 1742, 1745 and 1746, Saka = A.D. 1816, 1820, 1823 and 1824; reverse, central cirele enclosing dagger with wreath and the legend Sri Bhevani; marginal legend in ornaments Sri Srl Sri Geraklinatha. Two gold coins, of Surendra Vikrama A.D. 1847; date on obverse, 1794 Saka - A.D. 1842; reverse central circle enclosing legend Sri Srt Sri Bhavdni; marginal legend in ornaments Svi Gorakhnatha. And six silver coins; obverse dates Saka 1771, 1773, 1775, 1780, 1780 and 1794 - A.D. 1849, 1851, 1853, 1858, 1858, and 1872; reverse Sri Sri Śri Bhavani and as on others Śri Šri Śri Gorakhinatha. One silver coin of Prthvi Vira Vikrama; obverse, date 1806 Saka - A.D. 1884; reverse, central circle enclosing dagger with wreath and legend, Sri Bhavani, and marginal legend in orna- ments, Svi Sri Sri Gorakinatha.' The following coins are described in The Supplementary Catalogue of the Coins in the Indian Museum, Calcutta, Non-Muhammadan Series, by Pandit B. B. Bidyabinod, pp. 75-78: a silver coin of about 1771, of Prthvi Narayana, of the Gorakhati Dynasty (A.D. 1768-74); reverse marginal legend Sri Sri Gorakhnatha. A silver coin of Prathpa Sirhha (A.D. 1774-77); reverse outer legend Sri Sri Sri Gorakhnatha. A silver coin of Rana Bahadur (A.D. 1777-99); reverse marginal legend in compartments Srt Sri Sri Gorashanatha, Five silver coins of Girvän Yuddha Vikrama, (A.D. 1799-1816); reverse marginal legend in compartments Śri Śri Śri Gorashanatha, dates 1802, 1811, 1811, 1812, 1809. Six silver coins of Rijendra Vikrama (A.D. 1816-47); reverse marginal legend in compartments Sri Sri Sri Goraşhanatha, dates 1816, 1819, 1820, 1828, 1846, 1826, The writer has seen recent coins (Samvat 1974) of Sri Sri Tribhavini Bir Vikram Sahadeva Bahadur which have on the reverse the legend Sri Sri Sri Gorakhnathji enclosing the legend Sri Bhevdnt. The armorial bearings of the kings of Nepal include the paduka (footprints) of Sri-108-Gorakimath, the guardian deity of Gorakha whence the kings came. Gorakhnith's name is preced- ed by six Sri's, those of kings and others by fewer. See Landon's Nepal, vol. I, p. 233 and note 1. Kirkpatrick, Kingdom of Nepal, p. 218 mentions a coin bearing on one side 'Sri Sri Sri Goorkhnatht, Śri Bharuani.' 1 See below. Matsyendranath is identified with Avalokitesvara

LEGEND 181 It is claimed that his followers, who were originally Bu- ddhists, became Saivites, on the fall of the Sena dynasty in Nepal, towards the end of the twelfth century,1 for the purpose of gaining political power by pleasing their heretical rulers." On the other hand, it is said that he brought about the over- throw of the Newars by the Gorkhas; and that he gave them the land, having proved his power by a twelve years' period of meditation during which no rain fell.a It was then that Matsyendra (Macchendar) was called from Sangaldip (Ceylon) to break Goraksa's long mental concentration. In Buddhist Tibetan tradition, he is described as a magician.4 A bit of record strangely states that he was the foster- father and the teacher of Muhammad;5 and another fragment reports him as having taught Guga the Muslim creed. In Sind he is known as Datar Jamil Shah. 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.8 In the dice-throwing ordeal in the Rasalu legend he is petitioned as a god." In the story of Hir and Ranjha he is worshipped with a platter of milk and rice.10 And he is invoked elsewhere as a god.11 According to some, his name implies his origin; because the formless creator from the sweat of his own breast created in Nepal. One tradition shows him entering the country from Assam, another from Ceylon. But both of these traditions could indicate non-Buddhist origins. Still, Buddhist Tantrism is older than the Hindu form and hails from eastern India. 1 Gr. ERE, vol. VI, p. 329. Tessitori, ERE, vol. XII, p. 834. Told to the author at Gorakhpur, 14 November, 1924. 4 Levi, Le Nepal, vol. I, p. 355. . Dabistan, vol. II, p. 129. He is called Baba Rin Haji. * Temp, vol. III, p. 299. " Dabistan, vol. II, p. 128; Gr. ERE, vol. VI, p. 329; also BHCS, p. 403; Panjab Census Report, 1891, p. 114. * Mac,, vol. I, pp. 173, 174. . Temp, vol. I, pp. 245, 314. # Temtp, vol. II, p. 508. 11 E.g., Temp, vol. I, pp. 314, 425 ff.

182 GORAKHNATH AND THE KANPHAȚA YOGIS Gorakhnath. In 'Ghor-nath,' 'ghor' means 'filth."1 More definitely, his name Gorakhsanatha may mean 'Lord of Cattle'2 or 'Lord of Goraksa,' thus suggesting Siva on the one hand and Nepal on the other.8 Oldfield4 says that the country of Goraksa derives its name from Gorakhnath, an eminent saint who resided in a cave which still exists in the hill on which the city of Gorkha is built. According to another tradition, Gorakhnath found an old shrine of Gorkha, an ancient deity, made the place famous, took the name of the diety of the shrine and gave the name to the city of Gorakhpur. (This must really refer to Gorkha in Nepal.) The reference to Gorakhnäth, already made, as having been created from the sweat of the creator's breast, may be linked with other statements. In the Panjab a legend is current to the effect that Gorakhnath was born of dung and was found by Matsyendranath who made him a disciple." From Nepale comes the story that Siva after he had recited the Yoga doctrine to Parvati, standing on the sea shore,? while Matsy- endra (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 asked her 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 a dutiful disciple. There are variants of these stories. In the Tah-qigat-i- Chishti, it is related that a devotee of Siva, desiring offspring, 1 See RTCP, vol. II, p. 390. But ghor may mean 'intense,' "terrific," " fearful', and refer to his austeritics. # Compare Pasupati, a name of Siva. : Gr. ERE, vol. VI, p. 328. 4 Sketches from Nepal, vol. II, p. 189. RTCP, vol. II, p. 390. * Levi, Le Nepal, vol. I, pp. 351, 352. " It may be of interest to note that at Dah Plrbatiyn, in Assam, in a window in an old brick temple of Siva, there is a male, four-armed - figure, holding in one left hand a damru, the peculiar small drum of Siva. Below the window there is a representation of the waves of the ses. The Siva is of the form Lakulisa. The work is probably of the fifth or sixth century. Archaological Survey of India, 1924-5, p. 99.

LEGEND 183 received, at Parvati's intercession, ashes from Siva's dhūni. 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 Gorakh- nath 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. Another story has it that Gorakhnath was a son of Siva by a cow.1 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 disciples.2 Many of the legends, some of which have been recorded by Temple, Legends of the Punjab; by Synnerton, Romantic Tales of the Punjab; by Grierson, The Story of Manikchandra and in The Adi Granth, 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, Gopicand, Hir and Ranjha and Rani Pinglā. Guga, or Zahra Pira was a Rajput who finally became a Musalman. 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 1 RTCP, vol. II, p. 391. And Gorakhnath fathered Matsyendra by a fish. These are etymological explanations. : Compare Temp, vol. II, p. 21. Briggs, Chamars, pp. 151, 152, 170, 171; Temp., Nos. 6, 52; Indian Antiquary, 1895, p. 47; 1897, p. 84; OCCS, p. 67; S.P.G. Quarterly, 1910; Indian Witnest, Feb. 21, 1911. PNO, vol. I, para 3; Crooke, Popular Religion and Folklore of Northern India, vol. I, pp. 211, 213; Archalogical Survey of India, 1878-79, vol. XIV; yASBe, vol. XVI, pt. 1, pp. 139 ff .; Elliot, Memoirs on the History, Polklore and Distribution of the Races of the North-Western Prouinces of India, vol. I, p. 255; Tod(Crooke), vol. II, pp. 843, 1,027; vol. III, p. 1,450. See Rose, RTCP, vol. I, pp. 171-92 for comprehensive review of the materials on Guga.

184 GORAKHNATH AND THE KANPHATA YOGIS disciple he finally became.1 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. He is especially revered by low castes, among whom sweepers and leather workers are prominent. In many places in the Panjab there are shrines connected with his worship, and these are often adjacent to shrines of Gorakhnath. Among the most famous heroes of the Panjab are Puran Bhagat and his half-brother Rasalu.2 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 auster- ities, 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 Gorakhnäth." Rasalu finally became a Gorakhnathi, and an ardent disciple of the great Yogi. Even Rasalu's parrot considered Gorakh- näth as his guru (teacher)!4 A current legend concerning Puran Bhagat is as follows: A 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 Vikramaditya 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. Rāja Sulivan had two sons, Puran and Rasalu. Puran became a : Tenp., vol. III, p. 296. 1 Puran Bhagat, Swynn, pp. 230 ff., 51 ff .; Temp., No. 34, and in 243 ff. others also; Raja Rasalü, Swynn, pp. 51-151; Temp., vol. I, pp. 1 ff .; * Puran Bhagat is called also Gyan Sarüpa, Purakhsiddh, Chaural- jwenath and Chluranginath. RTCP, vol. I, p. 125. Details of the stories of Puran Bhagat vary greatly. Temp., vol. II, pp. 375, 403; Steele, Tales of the Panjab, p. 235. * Tenp., vol. I, p. 242.

soli yahan a ? LEGEND 185 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 al 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 Kanphata Yogi. This well is still known as Puran's well.2 Several stories of Gopicand are available; among them one from the Panjab,2 one from Bengal," and another from Sind, 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 Yogl. Hir and Ranjha are the chief characters of a romantic story famous in the Panjab.5 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 marricd to another man. Ranjha then became a faqir, joining the band of Gorakhnathl Yogis at Țilla.4 1 The Hindu version of this account was read by L. Ganga Ram, B.A., LL.B., to Alfred M. Daula in 1925. The statement was sent to the author by Dr. H. D. Griswold, from Lahore. See also Sialhot Gazetteer, 1921, p. 14. " Temp., vol. II, No. 18. * 7ASBe, (1887) vol. XLVII, pt. 1., pp. 135 ff. Supplied by Mr. G. E. L. Carter, Collector of Bandra, through Dr. J. J. Modi. There is reference to this famous story in Buchanan, vol. III, p. 407 f. " IA, 1921, Supplement; Swynn., No. 1; Temp., vol. II, No. 38 OMAS, pp. 266, 268. 4 Toup., vol. II, p. 546.

186 GORAKHNĀTH AND THE KANPHAȚA YOGIS 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. The following descriptions of Gorakhnath and of Yogis of his order, based upon these and other familiar tales, exhibit a popular view of the Kanphatas. The references are sugges- tive, not exhaustive. By reason of his perfection in ascetic practices, or Yoga, Gorakhnäth was supposed to have attained to superhuman powers. So great were these that he was even called a greater than Siva.1 In speaking of Goraknath, his disciples say to Puran: He is beloved of God and his worship has been accepted by the Almighty. You can ask what you please of him." In the legend of Manikcand, Gorakhnath is described as a vidyādhāra ('carrying occult knowledge')a a kind of supernatural being dwelling in the Himalayas, attending upon Siva and possessing magical powers. He is not only super- humanly wise, but also very powerful.4 In a contest with Rafjha over the stolen conch Gorakhnath calls himself a great magician, and boasts of power exceeding that of the seventy saints combined.5 Gorakhnath exercised great powers over nature. He gave 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.8 In Mewar they still treasure a sword of the

1 JASBe, vol. XLVII, pt. 1, p. 139. JASBe, vol. XLVII, p. 208. : Smoynn., p. 33. the Legend of Gopicand; Temp., vol. II, p. 243. 4 E.g. Temp., vol. II, No. 18, s Tenp., vol. II, p. 551. ' JASBe, vol. XLVII, p. 210. . See also, below. . RTCP, vol. II, 394 note.

LEGEND 187 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.1 When Gorakhnath and his company came into the royal garden at Sialkot (where Puran Bhagat was imprisoned in the well) everything became green,a and the lakes were filled with water.a And at another time when he came into a dried-up garden, he scattered ashes on it, and it began to bloom.4 His having caused a twelve years drought in Nepal5 has become famous. Again, he caused the very walls and all the instruments of a certain place to chant: 'Awake, Macchendra, Gorakhnath has come." At Sirala in the Satara District in the Bombay Presidency there is a gigantic tamarind tree whose origin was a stick which Gorakhnath stuck in the ground .? In Kangra the Kumhars (potters) say that their wheel sprang from the earning of the saint Gorakhnath, which he gave them.8 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.10 He transformed certain of his disciples so that half of their bodies became gold and the other half iron.11 He turned himself into a leper before Vachal.1" The disciples who were sent by Gorakhnath to Karu13 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 1 Crooke, Things Indian, p. 25. # Steele, Tales of the Pargjab, p. 235. Temp., vol. II, p. 376. RTCP, vol. I, pp. 179-80. 5 Wright, History of Nepdl, pp. 140-4; Levi, Le Nepal, vol. I, p. 348. RTCP, vol. II, p. 394. The Hindu Religious Year, p. 174. . NINO, vol. IlI, p. 54. Quoted by Crooke, Religion and Folklore of Northern India (ed. 1926), p. 331. " Dabistan, vol. II, pp. 139 fr. . RTCP, vol. II, p. 394.

IA, 1906, p. 21. 1 Cunningham, Archeological Survey of India, Reports, vol. XIV, p. 81. 1 Temp., vol. I, p. 180, suggests that Karu may be Klimarup. Chariyal (Sariyal) wife of Guga was the daughter of Sallja of Kamirüp in Assam. She is still worshipped at a shrine near Gauhlti.

188 GORAKHNATH AND THE KANPHAȚA YOGIS 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. Long ears, small hoofs (had they, and) grazed on the dung heaps.2 When their husbands came and appealed to him, he restored them to their human form. Reference has already been made to his having Puran's hands and feet restored after he had taken him from the well.ª 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 restor- ing 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.4 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

1 Temp., vol. II, p. 438. " Also sce Steele, Tales of the Panjab, p. 235. * Cunningham, Archæological Survey of India, Reports, vol. XIV, p. 82. 4 JAOS, vol. XXV, pp. 197-230. L. D. Gray, The Bhartrharinir- veda of Harihara.

LEGEND 189 sati. Impressed with this sight, Hun decided to test his queen, the Rani Pringla. 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 faith- fulness by dying and being burned. Hun, 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 Pingla. Thereupon Gorakhnath dropped his begging bowl and, as it broke, began to weep in imitation of Hun. The king reminded the Yogl 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 Pingla remained. But, since Hun 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 Matsyendranath, in the presence of a Bania and afterwards restored them to life.4 In one of the Rasalu legends, that hero is described as trying to seduce the wife of his prime minister, Mahita. In the end there was great trouble. The minister refused to believe his wife, Sila Dai, innocent, turned ascetie and finally died. Then Sila Dai became sati. Rasalu burned himself on

1 Datatreya, her guru, had given her a seed, which, as a plant, would tell her whether her husband were dead or alive. * Another version states that when King Bhartrhari declared that there never could be another queen such as Rant Pingli had been, Gorakhnith showed him a hundred like her. RTCP, vol. II, p. 404. 1873, p. 215 f. * Major J. W. Watson, article, "The Story of Rani Pingla,' IA, * RTCP, vol. II, p. 395 note. The story has already been narrated.

190 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS the pyre with both of them.1 Through the curiosity of Parvati, Siva was led to go into the garden, where they had been cremated, to see what had happened. And then Gorakhnath asked for the restoration of all three. Siva sprinkled the pyre with water drawn from his finger and they were restored to life.ª Then Sila Dai and Mahita were again married, Gorakhnath starting the marriage procession.

Gorakhnāth.ª Gopicand's sister was restored to life by the saint

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.4 By casting some earth on his body, Gorakhnath restored to life a disciple, who in the form of a stag, had been shot by Bhartrhari. Mayana, Manikcand's widow, though with child, was forced to perform sati but was miraculously preserved through the intervention of Gorakhnath.6 On the other hand, the great Yogi is represented as creating persons. In the contest with Jalandharnath (Gopicand legend) Gorakhnath turned horse dung into locusts, or dung and a blanket, or a bundle of grass, and then into a human body and infused it with life. This man, who claimed Gopicand, was burned to ashes seven times and to be restored by 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,8 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,10 the explanation being that he was given as a seven months' old foetus and his prolonged confinement in his mother's womb was due to his exceeding glory. 1 Taup., vol. I, p. 361. " Temp., vol. I, p. 362, 'The water of life.' : J4SBe, vol. LV, p. 38. 4 RTCP, vol. II, p. 394. This has been related above. RTCP, vol. II, p. 404. ' RTCP, vol. II, p. 395. 4 JASBe, vol. XLVII, pp. 143, 210. * Temp., vol. I, pp. 142, 139. * Kinipio, a senior disciple, advised Vachel to go to Gorakhnäth; RTCP, vol. I, p. 177. 10 JASBe, vol. XLVII, pp. 142, 208,

LEGEND 191 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.1 He restored hands and feet to Puran Bhagat after the latter had lived helplessly in the dry well for tweve years.a This he did by the sprinkling of water and prayer. He also restored Puran's sight, by going to Indra and obtaining help.4 Another evidence of Gorakhnath's magic powers was in his insight. He was able to discern at a glance that Puran Bhagat was innocent.5 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, Gorakh- nath's powers of discernment were sometimes limited. In the Dabistan is the record of a contest of power between Gorakhnäth 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.'6 Again Gorakhnath exercised such power that King Jewar, intending to slay Vachal with his sword, was unable to draw it from its scabbard .? An interesting aspect of the exercise of power is through the use of the Yogi's name. Thus Chariyal (Guga legend) was healed of snake bite.8 And Gugi, using the name, played on his flute and the sleeping king of snakes was awakened, and all his hosts with him. Then Tatig Nag went to find out who was playing. Guga told him that it was he,

1 Steele, Tales of the Panjab, p. 235. Taranath in his History of Buddhism in India, p. 323, refers to this incident. * Steele, Tales of the Panjab, p. 235. Smynn., pp. S1, 230; Temp.,vol. I, pp. 2, 430 ff. Tanp., vol. II, No. 34. Temp., vol. II, p. 429. * Diabistan, vol. 1I, p. 140. * Temp., No. 6. s Temp., No. 6.

192 GORAKHNATH AND THE KANPHAȚA YOGIS the son of Raja Jewar, and then summoned the snakes to help him to win a bride from Assam (Kamarup).1 And Gūga, along with Tatig Nag, was conveyed to that country, miracu- lously, through Gorakhnath's powers .? And, attacked by his half-brothers in the forest, Guga was able to defend himself against their murderous assault.ª Moreover, Gorakhnath was able to exercise power over long distances. Thus he helped Guga to win at dice, and Rasalu likewise.4 Appealed to by Guga from his mother's womb, Goraknath so ordered events that Guga was born in his mother's father's palace.5 In like manner Gorakhnath exercised such great power on behalf of his disciples that he proved himself superior to other Yogis. In the Tuhfat-ul-Karame 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 neighbourhood, all these wonders ceased. Then Dayanath knew that it was because of the greater power of Gorakhnath. Thereupon he (Dayanath)

1 Temp., vol. I, pp. 178, 179, 180. " Temip., vol. I. p. 192. : Tanp., No. 6. 4 Temp., vol. I, p. 243. Temp., No. 6. Otherwise his mother would have been in disgrace. . Reported by Mr. G. E. L. Carter, I.C.S. On the road beyond Karachi is an old building in ruins, called "Peer Putta' by Muslims and 'Gopee Chand Raja' by Hindus .- ' Hart, Journey, p. 136.

LEGEND 193 got angry and threw the hill into the sky, and, setting it on fire by a breath, departed to Dhinodhar hill in Kacch. Pir Pathao 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) look- ed, 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' prayer1 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- turbana on his head, sent him back to Dhinodhar. Then Gorakhnath and Pir Pathao came to this hill with their murids (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 Pathao 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 Rāj.8 In the Panjab legend of Santinath, Goraknath overcomes : Dayanath and the number 12 remind us of Dharmnath and that twelve years' penance. But this number runs through many legends.

Kšma. * Note the turban of sheeps-wool thread worn by the mahant of " RTCP, vol. I, p. 181. 13

194 GORAKHNATH AND THE KANPHAȚA YOGIS 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, Macchendranath 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 Jalandhara- nath'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 Jalandhara- nath, realizing that there was a greater Yogl than himself present outside, came up out of the well. It is said that when Bhimsen, one of the herocs of the Mahabharata,ª 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 similar4 tradition has it that, during Yudhis- thara'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.5 1 See also Temple, vol. II, p. 23. The story of this contest with Jalandharanath is told in legend no. 18. : Martin, The History, Antiquities, Topography and Statistics of Eastern India, vol. III, pp. 38, 39, suggests that this was not a Pindava but a contemporary of Prithvi Raj, one of Belkoth near the Kosi, a powerful chief.

p. 91. * Cooke, Popular Religion and Folk-Lore of Northern India, vol. I, * Gr., ERE., vol. VI, p. 329. . JASBe., 1878, p. 138.

Talig : Tabgaka : Janamejaya LEGEND 195 An interesting aspect of his power over nature is found in legends which relate Gorakhnath with serpent powers and functions. The whole cycle of Guga legends illustrates the first; and the various stories told about his control of the serpents in Nepal, and the consequent failing of the rains, illustrate the second. Güga received his power over serpents, through disciple- ship, from Gorakhnath, and he learned the art of charming snakes likewise from his great guru.1 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.ª 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.8 Ranjha, another disciple, under pretence of curing snake bite, obtained access to Hir.4 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.5 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 (Matsyendra- nath) and 'remembered Gorakhnath.' In seeking to escape Janmegi, Tatig appealed for help in turn to ascetics, to Siva, to Macchendranath and to Gorakhnath in vain; but he finally escaped by meditation on Krigna. The Nepalese legend in its various developments is of considerable interest. Here another example of Gorakhnath's

1 IA, 1882, p. 35. Temp., vol. I, p. 154. * Temp., no. 6. Temp., vol. II, pp. 560-63. Tanp., vol. I, pp. 499-500. See JRAS, 1899, p. 313; 1891, p. 378. This is a famous story; its historical significance is not clear. * Temp., vol. I, p. 528.

196 GORAKHNATH AND THE KANPHAȚA YOGIS power over nature is found, in his causing a twelve-years' drought in Nepal. The story goes1 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 Matsyendranath passed by, and Gorakhnath, unreflecting, arose, out of respect for his guru. The clouds escaped thereupon and the drought was broken.2 The illumination of the story, just related, is found in the following, in which his wish to have an interview with Matsyendranath, who was in an inaccessible part of the mountains, supplics the motive. Gorakhnith resorted to the device of confining the nine serpents who gave the rain, thereby causing a twelve-years' drought. At last Macchendra- nath was obliged to come to Gorakhnath to secure the release of the serpents and the return of rain.a Another version of the Nepalese legend4 relates how Gorakhnath attracted the nine Nagas into a hillock, and sat down upon it, the twelve years' drought following. The people finally appealed to their king, who in turn sought Avalokitesvara (Matsyendranath) who lived in the Kapotal mountain. The raja's old father's prayers were necessary for success. So he was called from retirement and the matter was talked over by the king and his father with a venerable teacher. Worship of a goddess (Jagambara Ghanadakini, one of the Saktis) resulted in the release of one of the Nagas. Taking this serpent with them they made the long and terrible pilgrimage to Kapotal.5 After a long time, Macchendranath was sufficiently aroused from his meditation to realize that Gorakhnath, in Nepal, wanted to see him, and was making trouble. Thereupon, he

1 Levi, Le Nepal, vol. I, pp. 352-57. See also Oldfield, Sketches from Nepal, vol. II, pp, 325-26.

II, pp. 129-30. * Crooke, Popular Religion and Folk-Lore of Northern India, vol. Wright, Hittory of Nepdl, pp. 140-44. 5 Kspotal lies beyond Kamarüp, in the Eastern Himalayas (Levi, Le Nepal, vol., I, p. 353). But, the place is evidently Kamarupa itself. See Kirkpatrick's account (1793), Kingdom of Nepal, p. 190 f.

LEGEND 197 decided to go in person to release the Nagas. Macchendra- nath, in the form of a bee, was conveyed into Nepal in an earthen pot and the drought was brought to an end. Another version of the legends omits the confinement of the snakes and attributes the drought to Gorakhnath's power of concentration.1 Gorakhnath, an eminent saint, a disciple of Macchendranath, visited Nepal. While there he did not receive reverent enough attention. He, therefore, sat im- movable for twelve years on a mound, south of Debi Patan.ª 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 copiously.8 It may be of interest to refer to the influence which Gorakhnath was able to exercise over divine beings. This is illustrated by his persuading Brahma, the 'God of Fate,' to change Vachal's destiny in order to grant her a son (Guga legend).4 Previously Bhagvan had refused the request, but Gorakhnath hung from a tree, head downwards, swinging over a fire, until the smoke of his burning flesh attracted the notice of the god, who then granted Gorakhnath's prayer. To Guga's wedding he brought a divine company. The occult powers of the Yogi are further revealed in his use of innocence tests and ordeals. In one version of the story of Puran Bhagat" Gorakh- nath tests Puran's innocence by drawing him from the well by a thread spun by an unmarried virgin, using it in the name of Macchendranath. His innocence was proved by a further test of boiling oil. However, the king, Puran's

1 Oldfield, Sketches from Nepdl, vol. II, pp. 325-26. The Gurkhas, p. 173. ' This account seems to combine elements of two stories related above. 4 'Legends of Guga,' IA, 1895, p. 51. 5 Temp., vol. II, no. 34. . Temp., vol. II, p. 433.

198 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS father, refused to believe this evidence and accepted the story told by his young queen, Lunan, claiming that Gorakh- nath, 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.1 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.c., turned celibate. His superhuman powers found expression in other ways; for Gorakhnath was able to do terrible things, and people were in fear of him and his curses. He sent a terrifying dream to Jewar (Guga legend) who then sent for Bachal" his queen, whom he had driven from his palace. When he found Puran Bhagat in the well, the great Yogi threatened to sink the well to hell should Puran turn to be a wicked man, or an evil spirit.a And he threatened Ranjha that he would cause the earth to sink and the Chenab river to dry up, should the conch not be restored.4 Through prayer to Gorakhnath, Guga was able to shoot an arrow into a Brahmani's pitcher and she was drenched. She had refused to give him water.5 In the legends of Gopicand," Gorakhnath contested the power and the place of his rival, Jalandharnath, and sent a follower to break the cooking pots of his opponents, to break their boxes and 'to blow them away.' He set fire to their bodies. Allusion has already been made to the humiliation of the women of Karu." Popular descriptions of the Yogis extend to departments of magic and to a knowledge of tenets of the Yoga.

1 Temp., vol. I, p. 243. Temp. vol. I, p. 158. Temp., vol. II, no. 34. 4 Temp., vol. II, p. 551. RTCP, vol. I, p. 174. Temp., vol. I, p. 167. . Wright, History of Nepal, pp. 140-44. * See pp. 187, 188.

LEGEND 199 Gorakhnath had a magic bag, or wallet, of wonderful potency, from which he drew gifts of various kinds. He took out of it the barley grains,1 or the apple," or the flowers,3 or the ashes4 which conferred the gift of sons; and also the ashes which he transmuted into gems, and supplies of goods and clothing for Guga's betrothal.5 Similarly, he lent glory to the wedding in Assam." From this bag came the wonderful ear-rings which Puran Bhagat received at his initiation,7 and from the same sort of bag Puran Bhagat took the grapes and rice which Luman, his father's queen, swallowed whole in order to obtain a son.s With his magic sandals he threatened Puran Bhagat, when he found him in the well, that, should he prove to be an horror or some dangerous being, he would strike the dry well and sink it into hell." He threatened Ranjha, who had hidden the conch-shell in the bank of the river Chenab, that he would strike the bank with his shoe, make the earth sink and the river dry up.10 By means of a magic handkerchief one of Gorakhnath's disciples restored sight to Puran's mother.11 His mat, or carpet, was so sensitive that a disciple at a long distance, needing help, thought of Gorakhnath, and the carpet trembled,12 thus gaining the attention of the Yogi. On this same carpet Gorakhnath ascended to Bhagavan's heaven,13 Kabir refers to Gorakhnath's philosopher's stone in the following words: The eut mango will not blossom, the slit ear cannot be reunited; whose loss is it, if they apply not the philosopher's stone that Gorakhnath had ?"4 Ashes have magic powers, and with those from Gorakh- nath's sacred fire, in Patala, Visnu created the world, by 1 IA, 1895, p. 49. . RTCP, vol. I, p. 184. : OCCS, p. 67. " Temp., no. 6.

. Temp., no. 6. 5 IA, 1895, p. 49.

" Temp., vol. II, p. 454. 1 Temp., vol. II, p. 445.

10 Temp., vol. II, p. 551. * Temp., vol. II, no. 34.

" IA, 1895, pp. 51, 52. 11 Temp., vol. II, p. 453. 1 IA, 1895, p. 50. "4 Wi., p. 87. Quoted from the Bijak of Kabir. Philosopher's" stone: Sanskrit, Sparfamani; Hindi, paras patthar. Some say that the philosopher's stone is still being sought for in Nepal.

200 GORAKHNATH AND THE KANPHAȚA YOGIS scattering them on the primeval waters.1 Ashes were used in other wonderful ways, as in changing men into animals and back again, and as gifts with magical properties, as already mentioned. Many allusions to the Yoga technique are found scattered through the legendary materials. Whose breath is returning (through) the six [mystical] spheres [of the human body], (whose) thought is intent on vacuum. Jogia meditate on God the Creator whom they call unseen, whose form is minute, whose name is the Bright One, and who is the image of their bodies." They know in ecstasy the experience of music heard in the head and call it kinljuri (which is the name of a stringed musical instrument).4 Nanak gives a general description: "To remain seated without support, To collect and restrain the five evil passions, To sleep little and to take scant food, To keep guard over the saintly body, To be constant in devotion, penance, self-restraint and remembrance of God- Nanak saith, these are the marks of a Jogi.'# And in the Sakhis of Kabir other aspects of Yoga are exhibited. Gorakh, enamoured as he was of Ramn, is dead; his body was not burnt [the Jogis bury their dend], the flesh has decayed, and is turned to clay, and such rank as the Kauravas enjoy does he obtain [bodily annihilation].4 Accounts are given of Gorakhnath and his followers and references are made to their modes of life and to their dress and equipment. Gorakhnäth 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. 1 CTC, vol. III, pp. 153-4; RTCP, vol. II, p. 391. * Trumpp, p. 472. " Mac., vol. I, p. 225, note 2 reads: "The Yogis, when in intensely deep meditation, close their eyes. On opening them and looking up- firmament.' ward they suppose that they behold God in their own image in the * Mac., vol. I, p. 274 and note 2. Mac., vol. I, p. 160. Wi., p. 86.

LEGEND 201 He is beloved of God and his worship has been accepted of the Almighty. You can ask what you please of him.ª Thus spoke Gorakhnath's disciples of him to Puran Bhagat: Very great is his beauty, say all men and women; no maid in India's court has greater beauty. He is like the swan of Sarwar." Vişnu described him as the greatest of saints, who only could supply patience." The Panjab legends frequently mention Sialkot and Tilla as favourite resorts of Gorakhnath and of his followers.4 Sometimes he was accompanied by four hundred disciples,5 at other times by five thousand, two hundred visible, and five thousand, two hundred invisible, disciples." To Guga's wed- ding in Assam, Gorakhnath went gloriously with carriages, horses and palkis, a splendid retinue .? This is not however, the austere picture brought out in the discourses that Yogis carried on with candidates for the order. At times his followers slept in tents;" or in huts." Gorakhnath said to Ranjha, I sleep on the ground and have no bed coverings; and, again, I live among stones and pot- sherds.10 Yogis are penniless.11 The appearance of these Yogis is incidentally described. They were evidently familiar persons everywhere. They wore very little clothing, as a rule, and covered their bodies with ashes.12 If they wore a cloak, or robe, it was coloured with ochre.1 Some wore a patched cloak; 14 others garments of deer-skins.15 Rasalu asked for a deer-skin coat.1 They carried

1 Swynn., no. 33; Temp., no. 34. The Mansarowar Lake, the fabled dwelling of the Hamsa on Mount Kailas in the Himalayas. Note, p. 130 in Temp., vol. I; Stoynn., no. 33. Crooke, Popular Religion and Folk-Lore of Northern India, vol. II, p. 154. * IA, 1895, pp. 49, 50, 53. · Temp., vol. II, p. 375. . IA, 1895, p. 53.

· Swynn., no. 33. 1 Temp., no. 6.

" Tanp., vol. II. p. 549. Tenp., vol. II, no. 18. 11 Temp., vol. II, p. 9. 1 Mac., vol. VI, p. 243. ** Temp., vol. I, p. 60; vol. III, p. 265. " Mac., vol. VI, pp. 60, 168, 231, 243. Temp., vol. I, p. 60; vol. II, p. 375 .. "4 Temp., vol. II, p. 548.

202 GORAKHNATH AND THE KĀNPHATA YOGIS a patched quilt,1 wore a black necklace2 and a horn on a thread" and carried a conch,4 a wallet of cloth," a club, and a staff." Some had their heads shaved,8 while others wore their hair in a knot," or matted.10 In initiating Puran Bhagat, Gorakhnath cut off some of his hair.11 There are many references to the fact that these Yogis had their ears split and wore great ear-rings.12 Of Ranjha it is recorded that his right ear-ring was of baked clay and his left one of unbaked clay.13 They practised control of the breath14 and were concerned about the nadis.15 Some were under a vow of silence.16 They sat cross-legged,17 and in other postures,18 and kept a sacred fire (dhūni).10

Gorakh.ni In begging they called out 'Alakh, Alakh'20 and 'Gorakh,

They did not enter houses." Some were so overbearing as to be described as warriors taking alms by force.23 Accusa- tions are made of hypocrisy,a4 and of bad habits, such as drinking15 and the use of drugs. 1 Tr., pp. xl, 475. * Temp., vol. II, no. 18. Mac., vol. VI, p. 169. Tr., p. 475. 4 Temp., vol. I (Sila Dai); vol. II, no. 34. 5 IA, 1906, p. 213; Temp., vol, II, no. 34; Mac., vol. VI, pp. 199, 169, 243; Tr., p. xl; Mac., vol. I, p. 162; Tr, p. 475. " Mac., vol. VI, p. 231. ' Tr., pp. xl, 475; Mac., vol. I, p. 162. Temp., vol. II, p. 548; Mac., vol. p. 60; vol. VI, p. 167. " Temp., vol. I, p. 336. 10 Mac., vol. VI, p. 272. 11 Swynn., no. 33. 1 Mac., vol. VI, pp. 168, 231, 243; Tr., p. xl; Mac., vol. I, pp. 60, 162; OMAS, p. 267; Wi, p. 87; Tr., p. 475. 1 Temp., vol. II, p. 55. 1 Mac., vol. VI, p. 194. Mac., vol. VI, p. 168. # Tamnp., vol. II, no. 34. 1 Temp., vol. I, p. 332. Mac., vol. VI, p. 168; vol. I, p. 41. Temp., vol. II, no. 34. " Temp., vol. I, p. 332. Alakh, Sk. Alakıya - unseen, invisible, without shape or form; 'the Imperishable Name;" the cry of mendicants, begging. Steele, Tales of the Panjab, pp. 252, 321. Mac., vol. VI, p. 263. # Swynn., no. 33. # Temp., vol. II, p. 435. " Mac., vol. I, pp. 314, 315, 350-2, 356-7; Mac., vol. VI, p. 270. · # Mac., vol. VI, pp. 154, 255.

LEGEND 203 The initiation of Yogis attracts a good deal of attention and makes a deep impression. At the ceremony offerings were made.1 Ranjha brought five rupees and betel leaves when he asked Gorakhnath for initiation.a 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. Both Vaișnavites and Saivites were present," and Balnath also.4 In fact, his mother, Mayana, brought to the ceremonies 1,600 ascetics, and In his chariot of flowers descended Gorakhnath the Vidyadhara (wizard) . . . there (was) no counting the number of Hadtriddhas with theirs ears cut." 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. Gorakhnath pierced Puran Bhagat's ears, put the mudra (ear-rings) in them, and then whispered the mantra in his ear. (Kanon men phunk lagai, 'blew into his ears.'6) 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 Yogl." Bhartrhari said to Nanak: The form of the fog is the ear-ring, the patched quilt, the wallet, the staff and the horn, the sound of which is emitted in the Universe." The shaving of the head of Gopicand took one hundred days and the cut hair became a 'hairy Ganga' and began to flow away." In the rush to pierce the ears of Gopicand: They snatched the razor from the hands of the napit, and gave it into the hands of the ear-cutter. Even as the ear-cutter took the razor in his hand, he eried, "Ram, Rim,' and cut both the ears of the king. They fastened to the king's ear an ear-ring of crystal. They clothed

1 Tanp., vol. II, pp. 443, 444. Temp., vol. II, p. 547. JASBe, vol. XLVII, pp. 221 ff. 4 JASBe, vol. XLVII, pp. 222, 223. s yASBe, vol. XLVII, pp. 222, 223. . Tonp., vol. I. p. 332. : Swoynn., no. 33. . ASBe, vol. XLVII, p. 222. * Tr., p. xl.

204 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS him with a cloth covered with holy symbols. Five Vhisnavas came and dressed the king in a langoti. A langoti with a string did they put upon him. They placed around his neck a Rama rosary. The case of Gopicand illustrates the degradation and poverty into which men of his class descended. His guru, Hadi, who was a sweeper (Dom), gave him food consisting of the leavings of his alms, and Gopicand says as he looked at it in dismay: Rice which my dogs would turn aside from-such have I, a king, come to eat. At initiation they put into his hands a gourd platter and they gave him a torn quilt and a torn langoti.1 He received a boon: Thou shalt go to the three corners of the carth, but shalt not go to Yama's dwelling." 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 in 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.a And Gopicand is reported as saying; When I was lord of my kingdom, O 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. 1 3ASBe, vol. XLVII, p. 221.

having died. JASBe, vol. XLVII, pp. 223. There are references to his not Tuhfat-ul-Karam, quoted by Carter.

LEGEND 205 Then what did he do? He uttered the words 'Sri Krana' 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.1 His lot for many years was a hard one, in long journeys and heavy burdens at 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 intoxicnted by taking kand, mul, port, opdum and other narcotie drugs." You will have to think the world a mere vision. You will have to go on long pilgrimages to Jagannath, the Godavarl, the Ganges, and the Jumna. Jog is no easy task. You Jats (i.e. luxury-loving princes) cannot attain jog.4 Thus the novice was warned against the difficulties of the ascetic life and discouraged from choosing the life of a Yogi. 1 JASBe, vol. XLVII, pp. 223-4. * JASBe, vol. XLVII, pp. 221 ff. Allison, The Sadhs, quotes a verse attributed to Gopicand. * Post, porta, an infusion of opium poppy hends (Smith, Oxford. History of India, p. 412). A preparation of laudanum, arrack, sugar and cardamoms, very evil in its effects. Bhang, a drink made from hemp leaves. It is conducive to guarrelling. Ganja, a narcotic and intoxicant traditionally consumed by the warrior caste. It is obtained from the hemp plant; the dried lenves being smoked in the form which is familiar to some as cannabis indica cigarettes. Another form is caras, which is the resinous extract from the stalk of the plant. The harmful effects of gaitja smoking are more obvious to the laymen than those of opium, as it is seen to upset the mental equili- brium more quickly and more permanently. The alternate stages of excitement and depression soon become more marked, till the confirmed gaija-taker becomes useless for life's ordinary activities. (See Indian Social Reformer, November 20, 1926. See also An Estay on Hasheesh.) IA, 1921 (Hir and Ranijha), p. 32 and also the last page of the article.

206 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Renunciation was complete. These warnings are a des- cription of the ascetic life. Gorakhnath said to Puran Bhagat: Jog 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.1 To Ranjha the question was put: What is the good of begging if a man has no belief? Only those in love with death can aoquire jog. Good men subdue their passions by riding on the horse of patienee and holding the reins of remem- brance. Jog means to be dead while alive. One has to aing the song of nonentity using one's meagre body as a guitar. One's self has to be eotirely absorbed. It is no child's play. You will never be able to undergo jog. What is the use of asking for it? Child, listen, God has mnade his abode in this body of dust. He is in everything ns a thrcad Hins through the beads. He is the breath of life in the living. He is, as it were, the sparit of bhang and opium. He is in the life of the world as colour is in the Meuihdi (indigo). He permeates everything aven lk blood runs through all the body of men." Again: Who takes saintship renounces all the desires of his heart. The saintship is hard and difficult in the world. Put off the five desires and the twenty-five (lusts). Then canst thou be a Jogl disciple. Renouncing thy whole family and sons, live alone in the world. The point of a sword is a very difficult thing (to rest on). Imagine not this saintship to be easy." Gopicand forsook harem and throne and family ties. The legend of Raja Gopicand as played at Jagadhri in the Ambāla District contains a long account of the persuasions of queens, daughter, sister and mother to induce him to break his vows.5 He said, I put away rule, power, wealth, goods and greed. And, as he was led from the palace door, he was told that earthly love, affections, desires and lust are as the shadow of a tree, the illusion of a dream. Bharitri had to bring alms from his queens, calling them

1 Swynn., p. 238. " IA, 1921, Supplement, p. 32. " Advice to Mahitl in the legend of Sili Dar. Temp., vol. I, p. 327. 4 Temp., vol. II, no. 18. See also the account by Sintinath of the Panjab. Temp., vol. II, no. 18.

LEGEND 207 'mother' and was on probation for twelve years before Gorakhnath would receive him.1 Puran Bhagat was told that he must treat every one, man and woman, alike.2 To Rafjha it was said: Call the young women 'sister' and the old women 'mother.'" Ranjha had to put away chieftainship. Still, he was allowed to think of Hir and even to send his black crow to get news of her. Sometimes the initiate had his resolution put to the test. Puran Bhagat was sent back to the palace and his sincerity was tested under the enticements of his stepmother, the queen.4 He was finally sent with the queen to the palace to reign, but escaped." Again he was sent to his father the king and his own mother and they endeavoured to get him to assume the kingship, but he refused,6 and went back to Tilla. Gorakhnath spoke of the Yogi's vow as irrevocable: Whose clothes (Yogi's) are red and whose minds are clear, return not from the wilds. Is a Jogi every one's friend?" There is the other side of the story, and the free life of the Yogis is often depicted, wherein asceticism is used as a means of access to women of the harems. One of the Rasalu storics may be taken as an illustration.8 A popular 'fling' at the ascetic may be quoted in the words of another faith: You get your ears bored and put some ashes to your body and all the world reveres you as a saint. Without toil or labour you can be as eminent as Nadir Shth. The mysteries of birth and the sadness of death have no concern for the faqir. He sleepa in the mosque free from the care of this impure world and begs and eats. He can scold people and mncur no blame. If you call yourself as pir or a fagir everybody is your servant." This quotation expresses the commonly held belief that not many who don the Yogi's garb are sincere.

1 Note, to call his queen 'mother' was to renounce finally the con- jugnl relation. RTCP, vol. II, p. 404. : Swoynn., p. 33. Temp., vol. II, p. 553. Temp., vol. II, p. 441. * Temp., vol. II, p. 447. * Temp., vol. II, p. 447. Tanp., vol. II, p. 453. " Tales of the Panjab, pp. 250 ff. . IA, 1921, p. 31 f.

CHAPTER TEN

THE FORERUNNERS OF THE GORAKHNĀTHIS

DISSATISFACTIONS with life arose far back in India; and the ascetie1 and the mechanisms of the austere life, are in evidence in the earliest literature. The Diia rite,ª for example, includes elements which are already in the Rig Veda ascetic in form. And even then the contradiction of natural desire, mortification of the body by unnatural inhibitions of all its desires (the conception of tapas) occupies a large place. Early the term tapas, applies to ascetic practices in general. The efficacy of the endurance of discomforts and of the difficulties of performance are recognized. The enducement of ecstatic states, of hysteria, of trance and of excitements through drugs and sex stimulation likewise are then known. These point toward mystic union with Reality and the acquisition of unusual powers. Tapas engendered strength, great in the extreme, involving mystic and creative power. Creation itself had its rise in tapas.". In the Brahmanas Prajapati practices tapas in order to acquire creative powers. In those writings also is found the recognition of the efficacy of asceticism in the pursuit of knowledge. 'Heaven is established on the air, the air on the earth, the earth on the waters, the waters on truth, the truth on the mystic love (of the sacrifice) and that on tapas',4 In the Satapata Brahmaua and afterwards, the gods create the worlds through the power of tapas." Further on, while some of the earlier

63 fF. : On this and the two following sections, see ERE, vol. II, pp. Keith, Religion and Philosophy of the Veda, vol. I, p. 301. " Rig Veda, 10, 129, 3. 4 Ait. Br., 11, 6, 4. $ E.g., 6, 1, 13.

THE FORERUNNERS OF THE GORAKHNATHIS 209 Upanisads express doubts on the matter,1 in the later (verse) Upanisads, from the Kena on, its value for the attainment of knowledge is recognized and is often insisted upon.ª The Jabdla upholds an extreme asceticism and asks that men root out all desires.ª Rhys Davids says that the nearer we get to Buddhism, the greater the importance we see attached to +tapas (self-torture). Nowhere eise in the world, he says, has the art of pain been so much studied as in India. In the Epics austerities have become longer and harder and self-mortification has become a permanent idea and practice in the religious life of India. In the Ramayana are to be found pictures of hermitage after hermitage famous for their ascetics who have acquired powers and privileges through prolonged austerities. The Mahabharata in like manner sets forth this strenuous life. Again, in the Upanisads, asceticism is related to special stages in life.4 The conception of the Aframas, 'places of asceticism,' arose complicating the old rules of life." In the the earliest Upanisads the ascetic ideal is scarcely more than an alternative way of life beside that of the student and householder; but, in the later Upanisads the four stages are ordered.6 The powers of tapas and meditation, those arising from putting one's self in rapport with creative force, are declared to be supernatural. In the old days the worshipper tried, through concentration on the hymns to Agni, to identify himself with the glowing world energy resident in all things. In tapas he expressed Agni's eternal essence and activity, as illumination broke over the tapasvin. Tapas became the final world power out of which appeared the darkness, the prime- val ocean, the creation: 'From fervour kindled to its height eternal law and truth were born."7 And in Manu8 we read,

1 Brh. Up., 3, 8, 10; 4, 4, 22. Keith, Religion and Philosophy of the Veda, vol. II, pp. 514 ff .; Kena, 33; Prafna, 1, 10; Mund., 1, 2, 11. " Radhakrishnan, Indian Philosophy, vol. I, p. 510. 4 Brk. Up., Chand Up., IA, 1923, p. 278. " Keith, Religion and Philosophy of the Veda, vol. II, p. 587. " E.g., Jabala. See Deussen, The Philorophy of the Upanishads. pp. 367 ff. T See Rig Veda, 10, 190, 1. 1, 12. 14

210 GORAKHNATH AND THE KANPHAȚA YOGIS 'Just by means of his own fixed attention (dhyanat) he splits the egg in two.' These attitudes, far apart in time, speak of the same view of extraordinary and creative power for man, and the means thereto. In Manu the formal conditions and rules for the austere life are set forth.1 Here the rights and privileges of the ascetic are confined to the twice-born. In the sixth lecture? are set forth in detail the third and fourth stages of life (Asrama). While a considerable portion of the chapter is now obsolete, still, it exhibits the earlier ideal. In the third stage the individual lives a very strict life, but continues to perform certain ritualistic acts. His food is mostly wild stuffs, and he may restrict it greatly in well-known ways. Austerities such as the use of the five fires, uncomfortable clothes, and silence are described. In the fourth stage the man severs all family and social ties, takes to begging, eats little, meditates, is indifferent to every sort of condition, and looks upon life as unattractive. The references given above will suffice to show how ascetic ideas developed and permeated the thought and life of ancient India. Such notions have prevailed continuously down to the present time. If it be objected that the conceptions of asceticism alluded to above form a one-sided picture, it must be remembered that this study has to do with Yogis whose practice is that of the Hatha Yoga." Not only is there very early the presence of the ideas of asceticism, but also the figure of the ascetic himself, almost as he appears today, is found in the oldest literature. The 'mad' muni is described in the following hymn:4 The hairy one supports the fire, The poison-fluid, and heaven and earth; 1 And in other works on Dharma likewise. For references see ERE, vol. II, p. 89. * Manu, vi, 1-87. * See Kirtikar, V. J., Studies in the Vedanta, chap, eight, and especially p. 134. 4 Rig Veda, 10, 136. The translation is from Griswold's Religion of the Rig Veda, pp. 338ff. See Marshall, vol. I. pp. 53ff. and plates XLVIII and C for evidence of posture and other elements charac- teristic of Indian asceticism in the Indus Civilization.

THE FORERUNNERS OF THE GORAKHNATHIS 211 He is all sky to look upon, The hairy one is called this light. The Munis, girdled with the wind, Wear garments soiled, of yellow hue; After the wind's course follow they, When once the gods have entered them. Transported with the ecstnsy Of Munihood we mount the winds; Ye, mortal men, are able now To see our bodies and no more. He flies through regions of the air, Beholding all the various forms,- The Muni, who was made a friend Of every god for ministry. The steed of Vata, Vayu's friend, The Muni, by the gods impelled, In both the oceans hath his home, In eastern and in western sens. Treading the path of sylvan beasts, Gandharvas and Apsarases, The hairy one knows every thought, Sweet and most stimulating friend. Väyu has twirled for him; for him He breaketh things most hard to bend; When he, the hairy one, has drunk With Rudra from the poison-cup. Concerning this hymn Keith says:1 He differs entirely from the Brihman student or the man under- going consecration, for his ecstasy is not connected either with the sacrifice or with any of the rites ancillary to it or to the entry of the youth into the full life of the community. His mortal body men see, but he himself fares on the path of the Apsarases, the Gandharvas, the beasts of the wild, he dwells in the east and the western ocean, the steed of Vata, the Liend of Vayu, inspired by the gods. He knows secret desires, he is the dearest friend, he supports Agni and both the worlds, he is the heaven and the light, and his ecstasy, it seems, is due to a potent draught which, with Rudra, he drinks from a goblet, perhaps a referenee to the use of some poison to produce yellow hue. exhilaration or hypnosis. His hair is long, his soiled garments are of

Hauer, in Der Yoga Als Heilweg" expresses the opinion that in this hymn there are materials belonging to the Rudra- "1 Religion and Philosophy of the Veda, vol. II, p. 402. * P. 12.

212 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Siva cycle. The hymn describes those primitive ecstatics who, under the intoxication of holy poisons, overcome all earthly difficulty, reach out to cosmic forces and become like the gods in possessing vision and unusual powers. They know the earthly fetters which bind men and know how to bring help to their fellows. The fifteenth book of the Atharva Veda appertains to the Vratya, a seeker after ecstatic trance, a dealer in the super- natural, a type of Yogi. These were Aryans outside the sphere of Vedic culture who were admitted into Brahman circles by means of ceremonial. Certain of their hymns, apparently, constitute such a ritual. They practised neither agriculture nor commerce nor did they follow the rules of the Brahma- charya.1 Hauerª lays considerable emphasis upon the importance of this cult in the history of Yoga. The Vratyas had intimate dealings with Prajapati and were worshippers of Rudra-Siva, holding an early form of the theistic Sankhya-Yoga philosophy. He holds that they were ascetics, possessing a ritual, who later found their way into Brahmanism. It is of interest to note that they laid emphasis upon the doctrine of the breaths, naming three, five, six, ten and even more, assimilating them to functions of the cosmic process. Among their severe practices (tapas) is mentioned that of standing for a year upright. They moved about the country in strange proces- sions, using song and choral ceremonial, dealing out blessings and curses according as they were honoured or offended. Their clothing and ornaments were fantastic; their turban was peculiar and their white garments were marked with black figures. The Vratya stood upon a cart drawn by horses and mules and carried a magic bowi ar'd a spear. Before him went swift runners. He was accompanied by a prostitute. The Vratya repre- - sented the god and the prostitute the goddess. Their practices and ceremonial suggest the later Tantric rituat in the use of

1 See Vedic Index. " Der Yoga Als Heilug, pp. 8 ff. Keith, Religion and Philosophy of the Veda, vol. II, pp. 338, 402, does not follow Hauer with reference to the Vratya.

THE FORERUNNERS OF THE GORAKHNĀTHIS 213 intoxicating drink, flesh, and grain, and in the association of Rudra with the goddess. The Vratya seems to have known the experiences of concentration, of soul expansion, of the enhancement of personality-consciousness similar to those described by Patanjali in connection with samadhi, experiences which occur when the man in trance is raised above his own narrow I, over time and space. He was the greatly honoured holy man, possessed of supernatural power, approximating divine personality, wandering about the country. Probably before 800 B.C. the Vaikhanasa1 appears. The Parivrajaka, Bhiksu, the wandering beggar and the Vana- prastha, or anchorite, are familiar forms before the rise of Buddhism. And the Upanisads know the Sannyasi, the renouncer striving for the knowledge of the Brahma-Atman.ª Realizing the Atman, men, liberated, exalted in mind, gave up completely the life of the family and the world and became wandering, homeless, celibate ascetics, without possessions, without responsibilities, devoted altogether to the life of the Atman. With the story of the Buddha we meet full-fledged familiar asceticism. While Gautama turned aside for extremes in this, as in all things, still, Brahman and Jain laid emphasis upon such a life. The description of the company to which the Buddha joined himself, as set forth popularly in The Light of Asia,4 is exact enough for illustration: Midway on Ratnagiri's groves of calm, Beyond the city, but below the caves, Lodged such as hold the body foe to soul, And flesh a beast which men must chain and tame With bitter pains, till sense of pain is killed, And tortured nerves vex torturer no more: Yogis and Brahmachlris, Bhikshus, all A gaunt and mournful band, dwelling apart. Some day and night had stood with lifted arms, Till-drained of blood and withered by disease- Their slowly wasting joints and stiffened limbs Jutted from sapless shoulders like dead forks From forest trunks. Others had clenched their hands So long and with so fieree a fortitude,

1 See also Gautama Dharma Śastra, vol. III, 26. See Keith, Religion and Philosophy of the Veda, vol. II, pp. 589 ff. FORL, p. 52. 4 Pp. 115, 116, 117.

214 GORAKHNATH AND THE KANPHAȚA YOGIS The claw-like nails grew through the festered palm. . Some walked on sandals spiked; some with sharp flints Gashed breast and brow and thigh, acarred these with fire, Threaded their flesh with jungle thorns and spits, Besmeared with mud and ashes, crouching foul In rags of dead men wrapped about their loins. Certain there were inhabited the spots Where death-pyres smouldered, cowering defiled With corpses for their company, and kites Screaming around them o'er the funeral-spoils; Certain who cried five hundred times a day The names of Shiva, knit with hissing snakes About their sun-tanned necks and hollow flanks, One palsied foot drawn up against the ham. So gathered they, a grievous company; Crowns blistered by the blazing heat, eyes bleared, Sinews and muscles shrivelled, visages Haggard and wan as slain men's, five days dead; Here crouched one in the dust who noon by noon Meted a thousand grains of millet out, Ate it with famished patience, seed by seed, And so starved on; there one who bruised his pulse With bitter leaves lest palate should be pleased; And next, a miserable saint self-maimed, Eyeless and tongueless, sexless, crippled, deaf; The body by the mind being thus stripped For glory of much suffering, and the bliss Which they shall win-say holy books-whose woe Shames gods that send us woe, and makes men gods Stronger to suffer than Hell is to harm. A description from the Ramayanal runs as follows: Vaikhanasas who love the wild, Pure hermits Balakhiyas styled, Good Samprakyilas, saints who live On rays which moon and daystar give: Those who with leaves their lives sustain, And those who pound with stones their grain: And they who live in pools, and those Whose corn, save teeth, no winnow knows: Those who for beds the cold earth use, And those who every couch refuse: And those condemned to ceaseless pains, Whose single foot their weight sustains: And those who sleep nenth open skies, Whose food the wave or air supplies, And hermits pure who spend their nights, 1 Book 3, Canto 6. Griffith's translation.

THE FORERUNNERS OF THE GORAKHNATHIS 215 On ground prepared for sacred rites: Those who on hills their vigil hold, On dripping clothes around them fold; The devotees who live for prayer. Or the five fires unflinching bear. ... There is no need to continue to set forth the presence of the ascetic in ancient India but it is interesting to read about the ascetics whom the Greeks met during Alexander's so- journ in India in 326 B.c.1 At Takshaçila, so far as we know, the Greeks first noticed Indian ascetics. The report renched Alexander himself of a strange set of men who were to be seen naked somewhere near the city, 'practis- ing endurance, men commanding a great reverence among the people. It was no use his sending for them, since they would certainly refuse to come: those who wished to learn their secret must go to them. Alexander, however, on his side, felt he could not go to them consistently with his dignity: so he chose an envoy, a Greek officer named Onesicritus, who had been a disciple of the Cynie philosopher, Diogenes, a figure obviously akin to the Indian ascetics. Onesicritus, in the book he afterwards wrote, gave an account of his interesting mission, and we may still read it in Strabo's version. He found fifteen ascetics some ten miles from the city, sitting naked and motionless in a sun so burning that one could not even walk over the stones with bare feet. Onesicritus could only communicate with them through a series of three interpreters, but he made them understand that the Yavana king would like to learn their wisdom. The ascetic to whom he first addressed himself answered bluntly that no one coming in the bravery of European clothes-cavalry cloak and broad-brimmed hat and top-boots, such as the Macedonians wore-could learn their wisdom. To do that, he must strip naked and learn to sit on the hot stones beside them. Another answered more mildly that it was really very creditable for such a man as Alexander to desire to know something of the deeper wisdom, but one must remember that to attempt to convey their teaching through three interpreters, common men incapable of understanding more than the mere words, would be like trying to make water flow clear through mud. They seem however to have made an attempt, and then they asked Onesicritus whether among the Yavanas there was any teaching of this kind, and he told them about Pythagoras and Socrates and his old master, Diogenes. The ascetics seemed pleased, but expressed regret that the wise men of the Greeks had clung to such superfluities as clothes. One of theso ascetics was ultimately persuaded by the raja of Takshacila to accompany Alexander and return to clothes and a worldly life. His

1 The Cambridge History of India, vol. I, pp. 358ff. Quoted by permission of Macmillan and Company, Publishers.

216 GORAKHNATH AND THE KĀNPHAȚA YOGIS companions considered it an spostasy, and followed him with reproaches. The name of this Indian, who remained a notable figure in Alexander's entourage, was one which Plutarch reproduces as 'Sphines,' but the Greeks, catching among the Indian words of greeting which he exchanged with his fellow-countrymen, the word, kalyana, 'lucky,' came to call him Kalanos. Lanman points out1 that Onesicritus reported with great accuracy the interviews which he had with Hindu ascetics: That is the best doctrine, which rids the spirit not only of grief but also of joy; and again, that that dwelling-place is the best, for which the scantiest equipment or outfit is needed. Alberuni describes practices of Yoga.ª Reference must be made to ancient notions concerning the aims, the powers and the privileges issuing from ascetic practices. In the Ramayana, for example, the renowned superiors of hermit settlements were held in the highest reverence and talked of the greatness of the boons and rewards that they had won. And throughout Indian literature is found abundant testimony on these points. Among the aims of asceticism may be mentioned first the attainment of the ecstatic condition. Originally, perhaps, this department of experience was reserved for the medicine man; but, in the Upanişads at least, the sage seeks such states of soul. The figure already exhibited from the Rig Veda is in a frenzy. This muni is also addicted to poisons. And it is clear that from ancient time drugs and sex stimulations were used for the same ends of ecstasy and trance. For the Atharva Veda Professor Radhakrishnan's summary will suffice:a We hear of great ascetics who obtain the mastery of nature by tapar. They reduce the elemental forces to their control by this asceticism. It was then well known that ecstatic conditions could be induced by the mortification of the body. Man can participate in divine power by the hidden force of magic. The professors of magic and witchcraft were accepted by the Vedic seers, and their calling was dignified, with the result that magic and mysticism soon became confused. We find people sitting in the midst of five fires, standing 1 Harpard Theological Reuiew, October, 1918, p. 358. See p. 443. " Alberni's India, vol. I, p. 69. His date is in the eleventh century. " Indian Philosophy, by S. Radhakrishnan, vol. I, p. 121. Quoted by permission of Macmillan and Company, Publishers.

THE FORERUNNERS OF THE GORAKHNATHIS 217 on one leg, holding an arm above the head, all for the purpose of commanding the forces of nature and subduing the gods to their will. Reference has already been made -to supernatural and creative powers engendered by asceticism. All sorts of marvellous things were won through protracted and extreme penance. And all down through India's past are to be found men who through asceticism have realized the impossible. Dhruva1 is a famous example. Visvamitra, the Ksatriya, by most severe and protracted austerities compelled the gods to grant him the birth and rights of a Brahman.ª This story from the Epic belongs to an earlier period. Nahusa by tapas won for himself the rank of Indra." From the other Epic two examples may be cited. Ravana acquired, through ascetic practices, invulnerability to death by gods or demigods, and Viradha secured immunity against all kinds of weapons. The Ramayana is full of mighty saints, miracle-workers. Manu recognizes the power of asceticism. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all may be accomplished by austerities; for austerity (possesses a power) which it is difficult to surpass.4 Since the Yogis are a monastic order, it may be of interest to look for a moment at the development of the monastic idea in India. The institution is old. The Buddha organized his followers and set up his characteristic institution, the Sangha. The establishments of the order flourished and became in later centuries great in size, importance and wealth. There may be a question as to whether the Buddha originat- ed the institution." Barth thinks that the organization of the Sangha was perfected before the time of Asoka. But, in the Jain faith, evidences seem clear that Mahavira was the last of a long line (twenty-four in all) of leaders. Of these his immediate predecessor as tirtha-kara died some 250 years

1 Mahabharata, Vispu parud, 1, 11, 12. See Dawson, Clanical Dictionary of Hindu Mythology, p. 91. Muir, Santkrit Texts, vol. I, pp. 388 ff. * Muir, Sanskrit Texts, vol. I, p. 307. . See ERE, vol. VIII, p. 799. 4 11, 239 ff. " Religions of India, p. 127.

218 GORAKHNATH AND THE KANPHATA YOGIS before him. Farquhar' puts the order of Sannyasis before those of the Buddhists and Jains. Earlier organizations were probably much simpler and perhaps were only places of residence for the rainy season." The Yatis and the Carvakas seem to have had a simple sort of monastic organization. The major ascetic orders of the present time, of all sects, have their mathas, or monasteries, and many of these institu- tions are old. Since the Yogis are one of the chief divisions of the Saivite ascetics," attention will now be drawn especially to the line of ascetic orders out of which they have come. As reported in a previous chapter, Siva is the ideal ascetic. He exhibits both the get-up, the austerities and the powers arising from the pursuit of such activities. Even in the hymn to the 'mad' muni are discernible attributes such as the master Yogi, Siva, exhibits. The Yogis are the residue of ancient Saivite sects which began as philosophies and became ascetic orders.4 More particularly are they Pasupata Saivas. However, influences of decadent Buddhism are clearly indicated in the Nepalese traditions of the Gorakhnathis and both Buddhist and Tantric characteristics in the legends from Bengal. The chief of the Saivite sects which precede the Kanphatas were the Pasupata, the Lakulisa, the Kalamukha and the Kapalika (and the Aghori?) all of which are Pasupata. The Kanphatas share many things with the earlier orders and do not differ so very much from them. The Pasupata sects, as such, have almost completely disappeared. A few Aghoris may be seen now and then. They are old Kapalikas and a few Aughars who are Kapalikas reformed under the influence of Kabir.5 The earlier name, Mahefvara is an equivalent of Pasupata. Here Pasupati is represented as having used the five topics 1 'The Fighting Ascetics of Indin,' Bulletin of the John Rylands Library, vol. IX, No. 2, July, 1925. Oldenberg traces the institution to the Sannylst. (Buddha, p. 32.) See ERE, vol. VII, p. 214. It is difficult to conceive of schools or orders of ascetics without establishments of some kind. Cf. Hindu Civilization, by R. K. Mookerji, p. 220. " In this section on Saivite sects Bhandarkar's Vdişhpavimm, Saivism and Minor Religious Systewt has been freely used. Hopkins, Religions of India, p. 487. FORL, p. 347.

THE FORERUNNERS OF THE GORAKHNATHIS 219 of the sect. This makes the god their original teacher, much as the Gorakhnathis make Adinatha, as Siva, the original teacher of the Yogis. In South India Lakulin or Lakulisa is said to be the original teacher of the order. Lakulisa became a name for the schools of the Pasupatas, at least after the eleventh century. Likewise the Kalamukhas were called Lakuliīsas. Bhandarkar concludes that these three names cover about the same period of time. Lakula was a general term by which Siva sects were called, another was Pasupata. Later arose out of this original! Lakulisa-Pasupata sect the three systems, Pasupata, Kala- mukha and Kapalika. These sects were more extreme andj less rational than the other Saivites. Bhandarkar says that from 934 to 1285, in inscriptions, Lakula was a general name designating sects of Siva.1 One of the early references to Pasupatas2 is in the Atharva Siras where their vow is recorded. They are enjoined to give up greed and anger; to realize forgiveness; to mutter the syllable om; to practice the meditation which issues in perception. There the Pasupata device of besmearing the body with ashes is used with the words: The ash is fire, the ash is water, the ash is earth, everything is ash, the ether is ash, the mind, the eyes and other senses are ashes. The Pasupata vow is enjoined for the removal of the noose with which the Pasu or individual soul is tied. This prac- tice is -alculated to effect deliverance from the trammels of life. The expression, 'Pafu-pasa vimoksa', which means 'the loosening of the noose tied round the neck of beings,' is characteristic of the Pasupata sect. The Mahabharata knows the Pasupataa; and the sect, which is represented as open to all classes, is charged with subverting caste. Here perhaps the name is that of a new Saivite school of theology.4 In the centuries around the Christian Era, perhaps two 1 Vairnauism, Saivim and Minor Religious Systems, p. 121. See Fleet, JRAS, 1907, pp. 419 ff. On the systems of the Nakuliia-Pafupata see Sarva Darşana Sanghra, pp. 103 ff. * Hopkins, The Great Epic, p. 118. * E.g., 12, 285, 321-350; 13, 14-18, 160-161.

220 GORAKHNATH AND THE KANPHATA YOGIS centuries before, the school was well known and contained many noted men.1 In the Vayu Purana (c. fourth century A.D.) is found a statement concerning the peculiar Yoga of the sect with its various forms of physical and intellectual discipline. A sec- tion of the Purana introduces the Lakulisa as a sub-sect of the Pasupatas. They are known in inscriptions of the fifth century.ª The sect entered Nepal in the cighth century," where the cult is still popular, as it is in other parts of the Himālayas. Sankara (c. A.D. 850 ) criticized the teachings of the Pasupatas, and in the twelfth century Ramanuja did like- wise, and named four classes of them, Kapala, Kalamukha, Pāsupata and Śāiva.4 Sankara" says: The Mahesvaras (Saivas) maintain that the five categories, viz., effect, cause, union, ritual and the end of pain were taught by the Lord Pasupati (Siva) to the end of brenking the bonds of the animal (i.e., the soul): Pasupati is according to them, the Lord, the operative cause. Their famous statement is that Pasupati is the Lord (Pati) and man his creature (pafu) is bound by the fetter (pafa of the world, and requires to be set free by the Lord. In more expanded form, the five categories may be set forth thus: (1) Effect (karya), includes the evolution of pradhana and the individual soul (pafu); (2) Cause (karana), Isvara or Maheś- vara (Pati) and pradhana as efficient and material aspects of the whole creation, Pati possessing unbounded power of acting and knowing; (3) Union (Yoga), absorption in meditation or muttering the syllable om, contemplation embracing both action and the cessation of action; (4) bathing in ashes, besmearing the body with ashes, sleeping in ashes, mutterings, absurd and obscene practices; (5) final deliver- ance (dukhanta), total destruction of misery and the acquire- ment of special powers. 1 See Bhandarkar, p. 117. Hopkins, Religions of India, p. 482. 280 ff. * Smith, Catalegue of Coins in the Indian Museum, Calcutta, pp. 4 For this list see also Bhandarkar, JASBy, vol. XXII, p. 158. p. 453. Thibaut, The Vedanta Sutra with Sanhara's Commentary, pt. I,

THE FORERUNNERS OF THE GORAKHNATHIS 221 Rāmānuja1 says: They maintain the general material cause to be constituted by Pasupati. They further hold the wearing of the so-called 'mudra' badges and the like to be means to accomplish the highest end of man. In Devendra's Maharatri Tales, the Pasupata ascetic, really a highway robber, Wears a diadem of long matted hair; his limbs are strewn with ashes; in his fist he holds a trident; he is eneireled with evil-averting amulets; his fingers are busy with his hermit's token .* Bloomfielda describes the Pasupatas as persons who practice deceit and violence, as robbers and would-be murderers. Even in the Great Epic they are looked upon with disfavour. They bear the brand of the linga on forehead, arms, breast and navel. Farquhar5 states that they laid emphasis on the worship of the linga, an aspect of Lakulisa practice. Sug- gestive Epic expressions as recorded by him are: ürddhva- linga, sthira-linga, urddhva-retas and mahafepo-nagno. Their marks are the necklace, the golden ornament, the car-ring, the head-jewel, ashes and the sacred thread-'owning these one is not born again.'6 The Lakulisa? are a sub-order of the Pasupata. The word Lakula or Nakula, means 'club' and the reference is to the Lord-of-the-Club or the Lord-Bearing-a-Club. Probably the name belongs to a great religious teacher of the school of the Pasupatas, who carried a club. He has been indentified with Siva. There is an interesting note in the Vayu Purana,8 and in the Linga Purana9, which in the form of prophecy states that Mahesvara in the Krsna Deaipayana would incarnate as a Brahman by the name of Lakulin, entering a dead body thrown into a cemetery; and that he would have four disciples who would be Pasupatas. Thus the movement 1 Thibaut, Vedanta Sutras with Ramanuja's Commentary, p. 520. * Wi., p. 80. 4 12, 285, 194-195. JAOS, vol. XLIV, p. 232. FORL, p. 103. Thibaut, Vedanta Sutras woith Ramanuja's Commentary, p. 521. T See Archaological Report, 1906-7, pp. 179 ff. Here evidence shows the cult to be widespread. " Chap. 21, vv. 204-212. * Chap. 24, vv. 124-137.

222 GORAKHNATH AND THE KANPHAȚA YOGIS -- seems to have its beginning in Gujrat. Or, as it is otherwise stated, Siva through his Yogic powers, entered a dead body in a cemetery and became incarnated as Lakula at Kayāvarohaņa in the Lata Country, Baroda. The inscription at Eklingaji states that Siva was incorporated in the country of Broach and that he carried a club. The place is located at Karwar in Baroda State and there is still there a temple to Lakulisa.1 The teaching of the sect can be traced to the first century of our era2. The great Harsa was a disciple of the faitha. The sect spread also into Merwar and Rajputana. During the period, 550-900 it spread into the south as well. The Pasupatas were designated by the name Lakulisa and were widely worshipped on the plains of India4. Lakula was reincarnated in Chilluka in South India in the tenth century5. This means evidently that a revival of the movement set in there at that time. It appeared in Melpadi, North Arcot, about 1020 and spread to the south. The Kalamukhas, or 'Black Friars' were active in teaching the doctrine in the south in the eleventh, twelfth and thirteenth centuries. Temples of the tenth century at Puranadhisthana (near Śrinagar in Kashmir) and that of Payar Cave have figures of Lakula on them.e The Ekalingaji inscription of the tenth century, written in Devanagari, begins with an obeisance to Lakulisa. The date of the temple is A.D. 791. Temples of the seventh to the tenth centuries, as for example, that at Jharapatan (seventh century) show Siva with but two arms, holding a short club, mahaleponagno. The Nakulisa-Pasupatas are described by Madhava in his Sarva Darşana Sangraha .? Their system was the doctrine of the Pancadhyayi, the main source of the later Siva systems. It aims at a union of the soul with Siva by pious mutterings, meditation and the cessation of all action so that the state of mere feeling is attained. By Yoga practices they attained miraculous powers of assuming various shapes and forms, and received messages from the dead. According to 1 FORL, p. 146. " Bhandarkar, JASBy, vol. XXII, p. 57. 1915-16, p. 50. ERE, vol. VI, p. 702. 4 Archaological Survey of India Report, ERE, voL XI, p. 68. Archaological Suroey of India Report, 1915-16, p. 75. " Chap. six.

THE FORERUNNERS OF THE GORAKHNATHIS 223 them, the religious emotions were to be excited by song and dance, by laughter, by simulating the acts and gestures of one in love, by speaking wildly, by wearing ashes and flowers from images in the temples and by loud uttering of the sacred sound, hum, like the sound of casat, an imitation of a sound ascribed to a bull. Some think that the obscene postures depicted in Hindu temples are traceable to their Behaviour.1 All of this is"very like that praxis ascribed to the Pasupatas and the Kalamukhas. Texts of the Yogis are not ignorant of the substance of them. Special postures are attributed to them and bathing and sleeping in sand instead of ashes is mentioned. They dis- pensed charity to all comers at their institutions. The Kalamukhas are closely associated with the Lakulisas, in fact they were the 'black friars' who, as exponents of the Lakulisa doctrines were responsible for its spread in the south during the eleventh and twelfth centuries. An inscrip- tion of the twelfth century (1177) notes Lakulisa and Kalamukha as one and both as Pasupata.ª Technically they were more extreme in their practices than the Kapalakas, but there was no popular distinction between them. They were distinguished by a black streak on the forehead." The system is referred to in Ramanuja's Commentary on the Vedanta Sutra.4 The passage is as follows: Kslamukhas teach that the means of obtaining all desired results in this world as well as the next are constituted by certain practices -such as using a skull as a drinking vessel, smearing oneself with the ashes of a dead body, eating the flesh of such a body, carrying a heavy stick, setting up a liquor-jar and using it as a platform for making offerings to the gods, and the like. A bracelet made of Rudrakşa-seeds on the arm, matted hair on the head, a skull, smear- ing oneself with ashes, ete. All this is well known from the Saivas. They also hold that by some special ceremonial performance men of different castes may become Brahmanas and reach the highest aframa: by merely entering on the initiatory ceremony (diia) a man becomes a Brihmana at once; by undertaking the Kapala rite a man becomes at once an ascetic. 1 Gopi Nath Rao, Elements of Hindu Iconography, vol. II, pt. 1, p. 23, note. * Bhandarkar, Vaimavism, Saivis, ete., p. 120. " Indian Iconography, vol. II, pt. 1, p. 25. " See Thibaut's Translation in SBE, p. 521.

224 GORAKHNATH AND THE KĀNPHAȚA YOGIS This sect is still active. The members seem to be extremely horrible in character. They worship Siva as Mahakala (the great destroyer) or as Kapalabhrt (skull-wearer). Kapalin is Bhairava, the most terrible form of Siva1. With these are sometimes associated the possibly more revolting Aghori. The latter, at least, are cannibalistic. Some modern sections of the cult are of recent origin. The Aghori Yogis of the Panjab are somehow related to these orders and that some Aughars were cannibals was admitted to the author during inquiries in that region in the winter of 1924. These disgusting features of the cult are associated with tantra and the east of Bengal and Assam, and are supposed to be conducive to the acquisition of supernatural powers. These persons are looked upon by the populace with feelings of abhorrence and fear. It is a horrible and demoniacal sect. They seem to be a specialization within the Pasupata cult rather than a true sect; and are close to Vamacara Saktas, for they offer licentious homage to Sakti and Bhairava. (The practice of making no discrimination in food is an old Pagupata one.) However, the Kapalikas ('wearers of skulls', they wore skulls around their necks) were known fairly carly. They are mentioned in the Daia-Kumara-Carita (see below) of the sixth century, and as early as the seventh century in Maharasthra. Hiuen Tsang (in India 630-645) saw them and described them as wearers of skulls. One of the characters in Bhavabhuti's (eighth century) Malati-Madhova is a Kapalika. (See below.) Sankara, so Madhava says, was in controversy with Kapalikas. Anandagiri describes them. Ramanuja held them to be extreme in their practices and Moshan Fani (seventeenth century) mentions them. A general description of them would be as follows: They went about naked, wore a cap while travelling, smeared their bodies with funeral ashes, were armed with a trident or sword, carried a hollow skull for a cup or begging bowl, were half-intoxicated with spirits which they drank from the hollow skull, were known to commit acts of violence; their 1 Vaipaivism and Śāivism, etc., p. 128.

THE FORERUNNERS OF THE GORAKHNATHIS 225 garments (when they wore them) were of patch-work, they slept on the ground,1 and wore a rosary of rudraksa seeds. They offered human sacrifices to Camunda in order to obtain magic powers, and often resorted to tricks to ensnare victims.ª Dust from their feet was supposed to cure disease and water from the washing of their feet drove away demons." The powers which they acquired included the ability to fly through the air. Their wits were sharpened by the use of wine, eating disgusting food, and the embrace of the Sakti of Bhairava. They were always lewd, and on occasion carried off maidens.4 In Bhavabhuti's Malati-Mādhava appears Aghoraghaņța, a Kāpālika, priest of Camunda and Kapala Kundala (skull-ear- ring), a nun, devotee of Camunda and pupil of the ascetic, practising Yoga, enjoying magic powers, Saktas, wearing necklaces of skulls, and carrying heavy rods from which hung strings of bells. The nun kidnaps the heroine of the play, in the dead of night, and places her before the image of Camundă in a temple near a cemetery, where she is to be killed and offered to the goddess by the ascetic. (But Madhava rescues her and slays Aghoraghanta). The description of the wizard, Kapalika, in the Dala- Kumara Carita is as follows:5 His body is ornamented with glittering pieces of skulls; he is smeared with ashes of the funeral fires; he wears braids that look like a streak of lightning; with his left hand he is sacrificing steadily into a fierce fire crackling sesame and mustard. In front of him stands one of the aforementioned servants with folded hands, saying: 'Issue your command; wherewith can I serve you ?' He is told to fetch the princess, Kanakalekha, and he does so. (She is rescued from becoming a human sacrifice in the nick of time). Anandagiri's description is found in the Sankara-vijaya and shows the standard get-up of the Kapalikas. His body is smeared with ashes from a funeral pyre, around his neck hangs a string of human skulls, his forehead is strenked with a black line, his hair is twisted into a matted braid, his loins are clothed with a tiger's alin, a hollow skull is in his left hand (for a

1 JAOS, vol. XLIV, p. 208. : JAOS, vol. XLIV, p. 213. : JAOS, vol. XLIV, p. 203. . JAOS, vol. XLIV, p. 212. 4 JAOS, vol. XLIV, p. 218. 15

226 GORAKHNATH AND THE KANPHATA YOGIS cup), and in his right hand he carries a bell which he rings incessant- ly, exclaiming aloud, ' Ho, Sambhu, Bhlirava,-Ho, Lord of Kali.1 In the Prabodha Chandrodaya2 are found the following statements : My necklace and ornaments are of human bones; I dwell among the ashes of the dead and eat my food in human skulls. I look with eyes brightened with the antimony of Yoga, and believe that the parts of this world are reciprocally different, but that the whole is not different from God. ... After fasting we drink liquor out of the skulls of Brahmans; our ancred fires are fed with the brains and lungs of men mixed up with their flesh, and human victims covered with the fresh blood gushing from the dreadful wound in their throats, are the offerings by which we appease the terrible god (Maha Bhairava). . . . . I contemplate the Lord of Bhavani, the powerful god who creates, preserves and destroys the fourteen worlds, whose glory is both revealed in the Vedas and displayed in his works. The might of our religion is such that I control Hari-Hara and the greatest and most ancient of the gods; I stop the course of the planets in the heavens; I submerge the earth in water, with it mountains and cities, and I again drink up the waters in a moment ... He who resembles the gods, whose erest is the lunar orb, and who with delight embraces women benutiful as Parvati, feel supreme bliss. Who has enjoyed happiness independent of visible objects? The soul that lives without spiritual abstraction is in a state of felicity. But why do you pray to become like stones? Accompanying the Kapālika is a Kapālini in attire similar to his, with heavy breasts, addicted to spirits, who with her companion, at the command of Bhairava, dances. It is stated in this connection that, without renouncing the pleasures derived through the organs of sense, the cight great siddhis may be obtnined. Among these powers are the following: whatever a man desires he may obtain; the laws of nature are under his control; the body's size may be diminished or enlarged at will; and he may transport himself in an instant to any part of the universe. Ramanuja in his Commentary3 makes Kāpālas say: He who knows the true nature of the six mudras, who understands 1 JAOS, vol. XLIV, pp. 206, 207; and Wi., p. 264. Taylor's Translation, pp. 38 ff. " Thibaut, Vedanta Sutras with Ramamja's Commentary, pp. 520, 521.

THE FORERUNNERS OF THE GORAKHNATHIS 227 the highest mudra, meditating on himself as in the position called bhagasanal, renches Nirvana. The necklace, the golden ornament, the ear-ring, the head-jewel, ashes, and the sncred thread are called the six mudrdt. . . . He whose body is marked with these is not born again. In the Dabistan2 is an account of Yogis who know no prohibited food. ... They also kill and eat men. . . There are some of this sect who having mixed their excretions and filtered them through a piece of eloth, drink them, and say that such an act renders a man capable of great affairs, and they pretend to know strange things. They call the performance of this act atilea and also akhon. They have all originated from Gorakhnath. The author of this work saw a man, who singing the customary song, sat upon a corpse, which he kept unburied until it came into a state of dissolution, and then ate the flesh of it; this act they hold extremely meritorious. More recent references to these ascetics are numerous.3 Wilson4 states that the Kapalikas have merged into other sects, particularly into the Kanphatas, but that these must all have been contemporary sects for some time. From the foregoing accounts it is clear that the sects have much in common. A composite picture drawn from these descriptions would exhibit many traits discernible today in the sect of the Kanphatas. The question of the date of Goraknath as the founder of the Kanphata Yogis now arises and becomes the subject of the following chapter.

He meditates on himself as seated in the pudendum muliebre. See Indian Buddhist Iconography, etc., by B. Bhattacharya. # (c. 1670) vol. II, p. 129. " See ERE, vol. I, p. 211. 4 Wi., p. 18.

CHAPTER ELEVEN GORAKHNĀTH HAVING considered at length the characters of the sects of Siva in which the Kanphatas have their origin, it becomes necessary to review the various data which have a bearing on the time of the founder of the order. Traditions and legends concerning Gorakhnath are as already shown, widespread and extensive. Nepal, the United Provinces, Bengal, Western India, Sind and the Panjab each has a large collection. Kanphatas say that their sect existed before the world came into being. Their story is that when Visnu emerged from the lotus at the creation of all things, Gorakhnath was in Patala. Vișnu, terrified at the waste of waters, went to Patala and implored the aid of Gorakhnath, who, in pity for the deity, gave him a handful of ashes from his cternal fire (dhunt) and said to him that, if he would sprinkle the ashes over the waters, he would be able to create the world. It happened as Gorakhnath had promised, and then Brahma, Vişnu and Siva became the first disciples of Gorakhnath.1 In many places Gorakhnath is looked upon as more than a human teacher, outside of the ordinary laws of time, who has appeared on the earth in different ages (yuga). He is said to have lived in the Panjab at Peshawar, beyond Lahore, in the Satya (Krta) Yuga; at Gorakhpur in the Treta Yuga; at Hurmuj, beyond Dwaraka, in the Dvapara Yuga; and three months journey west of Gorakhpur, at Gorakhmari (Gorakhmandi) in Kathiawar in the Kali Yuga." This is evidently an attempt not only to refer the origin of 1 CTC, vol. III, pp. 153, 154. " Sce Martin, vol. II, p. 484; Gr., p. 329.

GORAKHNĀTH 229 the sect to the distant past, but to incorporate in the record references to widely separated places where Gorakhnath and his followers had headquarters and were well known. It is also reported that Gorakhnath appeared in the Kali Yuga in the form of Seșa Naga.1 His followers frequently refuse to give the time and place of his origin because they consider him as superhuman. Nevertheless, statements are made concerning his movements in this age. The Nepalese hold that he came to Kathmandu from the Panjab, or at least from beyond the borders of their kingdom.ª And he is said to have lived near the temple of Pasupatinath in Kathmandu.a He is also claimed as a saint of Oudh.4 The monks of Gorakhpur say that he came to the United Provinces from the Panjab, and that their chief seat is at Tilla, in Jhelum. Traditions in Kacch go back to the Panjab; their chief, Dharamnath, a disciple of Gorakh- nath, having come from Peshawar. At Nasik Yogis hold, on the other hand, that Gorakhnath went from Nepal to the Panjab and from thence to other parts of India. Judging from the preponderance of tradition and the relation of the monastery at Tilla to the others in India, it would seem best to hold that Gorakhnath was a native of the Panjab. On the other hand, Bengal and Nepalese traditions point to the east. And, with communications as they were, it is possible that he came from the east into the Panjab. Morcover it seems that Gorakhnath was originally a Vajrayana Buddhist, connected to Saivism by Matsyendranath. The legends of Gopicand show how easily men could move from place to place even in those days. Before proceeding to the discussion of the spiritual descent of Gorakhnath and of his place in the history of India, it may be well to refer to some less pertinent scraps of informa- tion about him. In the Dabistan there is mention of Gorakhnath and of Yoga practices. Both the writings of Gorakhnath and of

1 RTCP, vol. I, p. 191. I See nbove, the story of his coming to Matsyendranlith. * Martin, vol. II, p. 484. 4 BCI, p. 1,235.

230 GORAKHNATH AND THE KANPHATA YOGIS those who quote him are cited.1 Moshan Fani, the author of the Dabistan, lived in the time of Har Gobind (1607-1644).ª Another tradition connects Gorakhnath with Baba Farid who visited Girnar in 1244, and who died in 1266. Gorakh- nath is represented by an old shrine on Girnar." The famous monastery at Dhinodhar, in Kacch, is con- nected with the name of Dharamnath. This famous saint, who was a Gorakhnathi, came to Kacch in 1382.4 It is with reference to this event that Grierson places, provisionally, the date of Gorakhnath in the fourteenth century.5 The param- paras put at least one disciple between Dharamnäth and his famous guru and these two Yogis might not have been contemporaries.6 The spiritual descent of Gorakhnath is recorded in several places .? All of these paramparas agree in placing before him two teachers, Adinath and Matsyendranath (Macchender- nath). Khakkar names five teachers preceding Adinatha; and Svatmarama states that six gurus intervened between- Matsyendranäth and Gorakhnāth." Of these Lakşminārāyaņa, commentator on the Goraksa Sataka identifies Minanātha with Matsyendranath.10 Current tradition makes Matsyen-

1 Dabirtan, vol. I, p. 127. Sita Ram Kohila, in The Journal of Indion History, February, 1922. The translators of the Dabistan place the death of Moshan Fani not far from 1670. (vol. I, p. 15.) See above, page 119. 4 IA, vol. VII, p. 49. Gr., p. 329. For an account of Dharamnath, see pp. 116 ff. " See chap. four, Appendix D. " Gorakhnath ki Gosphi (See Price, Hindu and Hindustani Selections, vol. I, p. 141); Trump, The Adi Grantha, p. 36, note 4; The Hathayegapradipika of Svatmarima, verse 5; Report on the Archi- tectural and Archaolegical Remains in the Province of Kacch, p. 3; Śri Jhanelvara-mahdraja Carita, Panglirkar, p. 47; and current traditions. See also Wi., p. 214, note 2 and the reference to Weber. * Niranjan Nirtkir, Adhiks Somnatha, Chet Somnitha, Omkira- nitha, and Achetnatha. IA, vol. VII, p. 47. " Niths, Sabare, Ananda, Bhairava, Glurangi, and Minanktha. 10 With this Levi agrees: Le Nepal, vol. I, p. 155. Sri Nani- mahārāja Josi Sākhara, Sartha Jiianefvari, 18, verse 1754, translates Mina as Matsyendra. Both 'mina' and "matsya' mean 'fish." Bengal tradition seems to make them two different Yogis, with Matsyendra the Guru of Gorakhnith and Mina a follower.

GORAKHNĀTH 231 dranath the teacher of Gorakhnath. In the Gorakhnath ki Gosthi of Kabir Gorakhnath speaks of himself as the son of Matsyendranath and the grandson of Adinath.1 Although Adinath may have been a Yogi preceding Matsyendranath, he is now identified with Siva, and the name is used in an attempt to trace the origin of the sect to the greatest of Yogis, the god Siva. Much human interest centres around Matsyendranath, who is close to Gorakhnath. He is the guardian deity of Nepal, presiding over the destinies of the kingdom.3 He is considered as a Buddhist saint,4 as an incarnation of Padma- pāni, or as Avalokiteśvara, the fourth divine Bodhisattva.5 He evidently belongs to some place outside of the kingdom, for he is said to have come to Nepal at the command of the Buddha.6 It is said that Aryavalokitesvara Padmapāņi Bodhisattva taught Siva the Yoga. On his way home, after having received his instruction, Siva explained the doctrines to Parvati, at the seaside. She fell asleep while Siva was speaking, but Lokesvar? heard it, disguised

1 Wi., p. 214. Price, Hindu and Hindustani Selections, vol. I, p. 141. Quoted by Trump, p. 36, note 4. " Wright, History of Nepal, p. 34; Oldfield, Sketcher of Nepal, vol. II, p. 117. " Levi, Le Nepal, vol. I, p. 352. . Matsyendranath is a much Hinduised form of Dhyani Bodhisattva Padmapani or Avalokitesvara. Temple, Hyderabad, Kathmir, Sikkim and Nepal, vol. II, p. 244. 5 Barth says that he belonged to Nepalese Buddhism. RI, p. 213. Under the name Chen-re-zi, Avalokita is the patron deity of Tibet, belonging to the Tintric Buddhist cycle. Bell, The Religion of Tibet, p. 30. Aitkinson, The Himalayan Districts of the North-Western Provinces of India, vol. II, p. 808. " Avalokitesvara is called Lokanith and Lokesvar. His cult may be traced back to the dawn of the Christian era. He is an ascetic and magician, demiurge and saviour. He became a great Yogl and possesses the great mantra, or spell, Om mani padme hih which means 'Om, the jewel in the lotus." (Thomas, jRAS, 1906, p. 464.) Tlntric literature gives this sentence an obscene interpretation. Tibetan forms of this god are reflections of the Hindu cults as early as the tenth and eleventh centuries. There is a Nepalese inscription which reads: The chiefs of the Yogis call him King of Fishes (Matsyendra); the devotees of the female deities call him Sakti;

232 GORAKHNATH AND THE KANPHATA YOGIS in the form of a fish. He is consequently known as Matsyendranätha.1 It is supposed that Matsyendranath actually came from Assam, from the region of the Kamarupa. In the shrine at Kamakhya there is a drawing under one of the windows representing the waves of the sea. Another legend tells how Matsyendra was brought into Nepal from Kapotal Parbat in Assam, to save the country from a twelve years' drought which Gorakhnath had brought on.ª This story has been told above. In Patan (Kathmāndu) in Nepal is held an annual ceremony in Matsyendra's name, during which an idol is carried in procession .? The idol, which formerly belonged to the Buddhist cult, is very old. It was taken over into Saivism when Buddhism was super- ceded.4 Then a temple was built in honour of Matsyendra and the festival in his honour was introduced. The idol, which is very small, is painted red. The procession of Matsyendranath brings the rain of the spring, and without his effectual help the heavens would withhold their waters.5 In the Dabistan it is stated that Matsyendranath was Jonah. Buddhists call him Lokesvar. All honour to this being whose true form is Brahman.' The date of this inscription is 1672 (792 Nepali Samvat), IA, p. ix, 192. Vallee Poussin, ERE, vol. II, pp. 256-261. Avalokita regulates transmigration and can produce ready entrance into Paradise and escape from hell. His mystical spell, On mani padme hum, wins his favour. Waddell, L. A., Article, "Lamnism,' ERE, vol. VII, pp. 784-789; Gr., ERE, vol. VI, p. 329. 1 Wright, History of Nepal, pp. 140, 141. This story is found in the JRanefvari, 18, 1752, and in the introduction to the Gorakja- padahati. # Oldfeld, Sketthes from Nepdl, vol. II, pp. 325, 326; Wright, History of Nepdl, pp. 140ff .; Levi, Le Nepal, vol. I, p. 349. Tradition is divided nevertheless, regarding the locntion of this mountain. (Waddell, JRAS, 1894, p. 54). And some place it in Ceylon, or South India. It seems, however, that Avalokitelvara came to Nepal in the guise of a Saivite priest, a Pasupata Stivite. In either case he would represent Sivite faith. Dr. Singh (G., p. 73) suggests that Sangaldvipa is really Sakaladvīpa or Shakadvipa near Sialkot. a Landon, Nepal, vol. I, pp. 43, 212; vol. II, pp. 213, 217-18, gives an account of the festival. See above, chap, seven. Levi, Le Nepal, vol. I, p. 356. Levi, Le Nepal, vol. I, p. 356. See also, Oldfield, Sketches from Nepdl, vol. II, p. 327; and above, chap. seven. Vol. II, p. 137.

GORAKHNÅTH 233 Matsyendranath figures neither in the Brahmanical nor in the Buddhist pantheon in India proper. He is, however, well-known in the traditions of the Yogis, as one of their first teachers.1 Gorakhnath is represented as saying that Mats- yendra was his teacher4 and he is sometimes looked upon as the founder of the sect of Kanphatas. He is said also to have introduced Saivism into Nepal.3 There is a legend that gives Matsyendra a place in the Hindu social order. A Raja, Udhodhar, who lived in the Satya Yuga was exceedingly pious. At his death, his body was cremated, but his navel did not burn. This unburnt portion of his body was cast into a river and was devoured by a fish, which later gave birth to Matsyendra. By reason of having been a good man in his previous life, he became a saint.4 In one legend Matsyendra is represented as going to Ceylon where he was enamoured of the queen of the land. When Gorakhnath heard of the fall of his master, he went to Ceylon in search of him. He found his teacher in the halls of the court and called him to account. Matsyendra then left the queen, but took their two sons with him. They afterwards became Parasnath and Nimnath, founders of the Jain religion.5 In a Nepalese version of this story, Matsyendra, by means of his powers of Yoga, left his body in the care of his disciple, Gorakhnath, and entered that of a king, just dead. In this situation he fell into temptation. Luckily, Gorakh- nath, who was watching over his body, recalled him to his senses and the teacher returned to his own body. In Nasik they say that Matsyendranath came from Mukti- nath, which lies to the north of Nepal. These references testify to contacts between Gorakhnath and Matsyendranath and to the struggle between Buddhism and Saivism in Nepal.

1 Levi, Le Nepal, vol. I, p. 354. * Tonp., 34; Gorakhnath ki Goithi, quoted above. a Wright, History of Nepdl, p. 142; Wi., p. 214. RTCP, vol. II, p. 393. Kitts, Report, Census of Berar, 1881, p. 59. See, for variants of this legend, RTCP, vol. II, p. 393 and note. * See also Tessitori, ERE, vol. XII, pp. 833 ff.

234 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS There is evidence from Bengal to show that Matsyendra was a guru of the Nathamarga who converted Gorakhnath from Buddhism to Saivism (Or). Concerning the other teachers preceding Gorakhnath, as named by Khakkar and Svatmarama, little can be said. Those listed by the latter must be nearly or quite contemporary with Matsyendra and Goraksa, for the weight of tradition, especially in the Panjab, Nepal and in Western India, indi- cates that Matsyendra was the immediate teacher of Goraksa. There are numerous lists of disciples of Gorakhnath.1 The names recorded by Svatmaramaa are: Gorakhniith, Virūpaksa, Bilesyā, Manthlna, Bhtirava, Siddhi- buddha, Kathadi, Karantaka, Surananda, Siddhipāda, Carapați, Kaneri, Pūjyapāda, Nityanātha, Niranjana, Kapali, Vindunitha, Kakacandelvara, Allama, Prabhudeva, Ghoda, Coli, Tiņțini, Bhānuki, Naradeva, Khanda, Kapalika, and others. These are probably the names of gurus in some particular establishment. They do not seem to relate themselves to other available lists. In the fanesvari, the poet gives the following names: Minanāth, Goraksanāth, Gaininath, Nivrttinath and Jnanesvar; and the author says that his Yogi discipleship runs back through this line. As stated above, Minanath is Matsyendra- nath. Nivrttinath, also a poet,3 is usually considered to be the brother of Jnanesvar.4 By putting the list just given alongside that found in Bahina Bai" some light is thrown on the date of Gorakhnath. The account is as follows: (1) Adinith (Shiva) taught a mantra to Parvati (His wife), Matsyendra heard it from within the belly of a fish. (2) Thus through him the supreme mantra, that Shiva held in His mind, became effective through bhakti. (3) He (Matsyendra) showed his favour by passing the mantra on to Goraksha (Gorakhnath). Through him ie became known to Gahini. (4) Gahini bestowed his favour on

1 For the list of sub-sects, see pp. 62 ff. " Hathayogapradipika, I, 5, 6, 7, 8. Underhill, The Hindu Religious Year, p. 147. FRanefvari, 18, 1752-4. This is in the Poona edition of 1915. Sce also V. L. Bhave, Maharattra Sararvat, first edition, p. 39; R. L. Pafigltkar, p. 47. Translation by Abbott, p. 1.

GORAKHNĀTH 235 Nivrittinath, even while he was a child, but yet a Yogi. (5) From him Dnyaneshvara reccived the favour of the mantra, and this made him famous at Alandi, the home of Siddhas. (6) Dnyaneshvara gave his blessing to Satchidananda, the home of bhakti. (7) Further on Vishvambhara, in the beauty of his Shiva form, gave the mantra to Righava (Chaitanyn). (8) He gave it to Keshava Chaitanya, and he to Babaji Chaitanya, who gave it to Tukobd (Tukaram). (9) Because Bahini placed her undivided devotion at the feet of Tukobl, she received (the mantra through him). There are evidently gaps in this list. The dates, so far as certain, in this list are: Bahiņa Bai, 1628-1700: Tukobā, 1608-1649; Viśvambhara (Krşna Carianya), 1485-1533. The usual date given for Jnanesvar is c. 1290.1 Turning now to a study of legend and tradition, an attempt will be made to determine the time when Gorakh- nath lived. The richest field for legends in which Gorakhnath plays an important part is the Panjab.ª The several legends, con- cerning Guga, a disciple of Gorakhnath, are related to events of varying date. One version, which makes him the son of Jewar, a chieftain of Bagar (about fifty miles from Sirsa), is connected with local ballads that represent him as having fought with Aurangzeb (1659-1707)." According to another, Guga was killed in battle with Firoz Shah (1351-1388) of Delhi. This would put the death of Guga towards the close of the fourteenth century. A more complete story puts him still earlier. Guga, who became a saint, is now considered as a snake godling and is well known and popular in the Panjab, in fact in all northern India. He is worshipped especially by the lower castes. Tods gives him a substantial place as a Rajput hero who fell before Mahmud of Ghazni. The Ambala version of the legende, together with Wynard's account of the Raipur Raos7, support Tod. The Firozpur

1 But see below. " Tenp: Swynn; Steele and Crooke in the IA; Trump; Tod. See pp. 183 ff. " TA, 1881, pp. 32-43. 4 Temp., vol. III, pp. 261 ff. Tod, vol. II, p. 807. Compare Steele, IA, 1881, pp. 32 ff. . IA, 1881, pp. 34, 35. * Amballa Settlement Report, 1859.

236 GORAKHNĀTH AND THE KANPHAȚA YOGIS version1 makes Guga a Chauhan by birth. The Bijnor version2 places him in the reign of Prithvi Raj, Chauhan of Dehli, and makes him the son of a raja. These various legends converge upon a definite era. Mahmud of Ghazni made numerous raids into India, the last of which was in 1024.ª Prithvi Raj fell before Muhammad of Ghor in 1192.4 Near Guga's tomb, which is about two hundred miles south-west of Hissar, there is now a tribe of Muham- madan Chauhans", Guga's descendants, the Gogawats. They were part of the force with Abhai Singh in his struggle with Muzaffar.6 At Mandor, the ancient seat of the Raos of Jodhpur? there is a gallery of colossi, sixteen figures, knights errant of the desert, hewn out of a single, natural rock. Some are on horseback and others are unmounted. Among the former is Guga, the Chauhan.8 These colossi were erected during the reign of Abhai Singh (1720-50). Gugl is thus placed amongst the ancient heroes of Marwar. Moreover, tradition says that he was a Chauhan by birth and that he became a Muhammadan fagir." He is also known as Zahra Pir. The most likely conclusion, then, from these data is that Guga belonged to the time of the struggle between the Rajputs and their Muhammadan conquerors, not later than the twelfth century. The writings of Kabir and of the Sikhs contain many references to Gorakhnath.10 In the time of Amar Das (1552- 1574) there was trouble between the Sikhs and the hitherto powerful Yogis, and temples of the Gorakhnathis were defiled.11 Gorakhnath must have lived long before this evident defeat of his sect, for the famous legends of the Panjab picture him as a very powerful leader with a large following. But, earlier than this, as recorded in the Janam Sakhis of

1 IA, 1881, p. 35. * IA, 1895, p. 49. s Ox, pp. xix, 11. 4 Ox, pp. 195, 197, 218-220; Duff, p. 277; HIG, vol. II, p. 312. $ ERNP, vol. I, p. 255. * Tod, vol. II, p. 1,027. * Tod, vol. II, p. 951.

of the figure. " Ted, vol. II, p. 848; opposite this page (848) is a good picture . IA, 1882, p. 35. 10 Tr., Gorakhnath ki Gostht, Mac. 11 Mac., vol. II, pp. 139, 140.

GORAKHNĀTH 237 Baba Nanak (1469-1538), Nanak is represented as talking with both Gorakhnath and Matsyendranath.ª In these accounts Nanak is said to have visited many places. He is mistaken for Gorakhnath in Ceylon." In this third retirement from the world," Nanak visited the northern region, and, in the fastnesses of the mountains, came to the residence of Mahadeva (Siva). There he met Siva, Gorakhnath, Bhartrhari, and others, all of whom were per- fect Yogis (Siddhas).4 Nanak's fifth retirement was passed at Gorkhatari,5 a quarter in the city of Peshawar. There he met eighty-four Siddhas (adepts) who performed many wonders for him. Later, he and Gorakhnath had a talk together .? The setting of this account, and especially the third retirement of Nanak, shows that Gorakhnath belonged to a much earlier period. Nanak seems to have known about the Yogis of Gorakhnath's order for, Bhartrhari says to him:8 The form of the Jog is the enr-ring, the patched quilt, the wallet, the staff (and) the horn. Nanak speaks about Goraksas and Siddhas." He talks with ascetics at the temple of Gorakhmata (at Pilibhit, U.P., now Nanakmata;10 he knows their teaching and their practices;11 and he is acquainted with their hypocrisies.12 Gorakhnath pressed Nanak to become a Yogi!18 All of these references show familiarity with a well-established and well- known order, and not to a sect in the early process of its development.

1 Tr., p. xxxvi. " Tr., p. xxxvii; Mac., vol. I, p. 156. Tr., p. xxxix. 4 Sce Mac., vol. I, pp. 170, 171. . Tr., pp. xlii, xlili. . Mac., vol, I, p. 172. " Tr., p. xliv. " Mac., vol. I, pp. 133, 151, 60, 161-163; Tr., p. xl. " Mac., vol. I, p. 41; 10 Mac., vol. I, pp. 59, 60, 309. 11 Mac., vol. I, pp. 160, 161, 173, 174, 225, 274, 295, 338, 349, 350. 1ª Mac., vol. I, pp. 314, 315, 350-352, 356, 357. 1 Mac., vol. I, p. 162.

238 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Further, Kabir (1440-1518), to whom Nanak was largely indebted for his teaching', is supposed to have been a contemporary of Gorakhnath. In the Gorakhnath ki Gosthi2 is recorded a controversy between Kabir and Gorakhnath. It was on the basis of this reference that Wilson assumed that Gorakhnath belonged to the fifteenth century. This date has been followed for the most part since Wilson's time." But the general attitude of the Janam Sakhis of Kabir point to an earlier age. Wilson quotes the following verse in tranalation from the Bijak of Kabir: Gorakhnäth, enamoured as he was of Rama, is dead; his body was not burnt (the Jogis bury their dead), and the flesh has decayed, and is turned to clay, and such rank as the Kauravas enjoy, does he obtain (bodily annihilation). This verse conveys the impression that Gorakhnath had been long dead, and that his name was so well known in common tradition that Kabir could give point to his teaching by reference to him. The passages in the Adi Granth bear out this contention. In this book Kablr speaks of himself as having been a Yogl in previous birthse and he knows something of Yoga doctrine. (Whose) breath is returning (through) the six (mystical) spheres (of the human body), whose thought is intent on vacuum." Kabir makes references to Yogis;" the nine Nathas;10 some

Price, Hindi and Hindurtani Selections, vol. I, p. 140. The 1 Wi., p. 69.

Goraklnath ki Gopphi is one of the books in the collection of The Book at Chaura, the Khars Grantha. Wi., p. 76. This dialogue (gorthi) is published and translated by Dr. Singh (G.) as the Gorakhbodh. " Wi., p. 255. See aiso Alexander, Statistical, Descriptite and Histerical Account of the North-Western Provinces of India, Gorakhpur, p. 371, 'Not earlier than the fourteenth century." Winternitz, WGIL, vol. III, p. 258, note 1, says that he should be placed in the first half of the fifteenth century. See also WGIL, vol. III, p. 142. 4 Wi., p. 86. # Verse 40. . Tr., p. 462; Mac., vol. I, p. 149. * Mac., vol. VI, pp. 164, 167, 168, 169, 194, 199, 200, 285. Tr., p. 472; Mac., vol. VI, pp. 168. . E.g., Tr., pp. 475, 654; Mac., vol. VI, pp. 142, 154, 155, 198, 235, 240. 10 Tr., p. 696.

GORAKHNĀTH 239 of the distinctive marks of the Yogi, such as the ear-rings,1 the patched coat,2 postures,3 the horn,4 ashes,5 the wallet, the club,? matted hair,8 the cry, "Gorakh, Gorakh," and their faults of drinking10 and hypocrisy.11 It is evident that in Kabir's time Gorakhnath was a well-known person of the past.12 Another cycle of Panjab legends, those of Raja Rasalu and his half-brother, Puran Bhagat, is intimately concerned with Gorakhnäth. Rasalu's name is famous from Afghanastan to Bengal, and Puran is one of the most famous saints of the Panjab. Both became followers of Gorakhnath, and Puran, especially, became a renowned Yogi. The well where Puran was left for twelve years,13 is still shown in Sialkot. Rasālu was the son of the famous Salavahan of Sialkot. If the date of this famous raja could be fixed, much light would be thrown upon that of Gorakhnath. In 1884, Temple14 attempted to show that Rasalu belonged to the carly eighth century. He traced Rasalu's ancestry through Jat families in the Panjab in two main stocks, the Siddhus and the Samsis. The former trace their line back to the Rajput prince, Jaisal, who founded Jaisalmeer15 about 1156 A.D.,1s and who died in 1168.17 The Samsis go further back, practically through the same descent, to Raja Gaj, father of the great Salavahan.18 1 Mac., vol. VI, pp. 168, 231, 243. Moc., vol. VI, pp. 168, 231, 243. * Mac., vol. VI, p. 168. Mac., vol. VI, p. 169. * Mac., vol. VI, p. 169. · Mac., vol. VI, pp. 169, 243. * Mac., vol. VI, p. 231. . Mac., vol. VI, p. 272. " Mac., vol. VI, p. 263. Mac., vol. VI, pp. 154, 255. 11 Mac., vol. VI, p. 270. # According to the traditions of the Sadhs (Allison, The Sadhs), Uda Das (early 17th cent.) was a disciple of Gorakhji (p. 99) and the Bhandhara was established by Gorakhjl. (pp. 86, 116). 1 See chapter on Legends, p. 199. 14 CR, 1884, pp. 379-415. See Griffin, Rajas of the Panjab, p. 2. " Tod, vol. II, pp. 1,204, 1206; Duff, p. 290; Rajputana Gazetteer, p. 171. 11 CR, 1884, p. 390; Griffin, p. 2, says that he was driven from Jaisalmeer in 1180. Table of descent from Jaisal is found in Griffin, p. 9. " CR, 1884, p. 392.

240 GORAKHNATH AND THE KANPHAȚA YOGIS Salavahan had many sons of whom Puran was the second and Rasalu the third. Tod1 says that Raja Gaj opposed the king of Khurasan at Ghazni, with great success at first, but was finally slain, and was succeeded by his son.ª Salavahan re- treated to the Panjab which he conquered. There he founded Sialkot. Later, he recovered Ghazni. Raja Gaj is placed in the end of the seventh century.a This would put Rasalu early in the eighth century. This conclusion is confirmed by the account of the struggles of Hindu chiefs in Afghanastan from A.D. 697. Rasalu evidently had a considerable share in the early part of this struggle. There is reference to a very prominent character on the Hindu side whose name is variously written and who fought the Musalmans. He became the subject of many Arab stories in the holy wars on the frontiers of India and played a considerable part in events in the Kabul valley around the beginning of the eigth century. A Hindu chief by the name of Ranbal defeated Abdullah, governor of Seistan in 697 and played an important part in events that followed in 700-703.ª In 712 a treaty was made, in Sind, by Muhammad Qasim with a Hindu king named Rasil. The name of the chief referred to above has been variously rendered Zantil, Zanbil, Ratbil, Retpeil, Ratbal, Raptil, Rantal, Rattiel, Ratbyl, Ratpeil" and Ranbal.e In modern legends Rasalu's name varies as Risalu, Salu, Rasal, and Risal .? If Risal is Rasalu, as Temple suggests, then Gorakhnath must have belonged to a time not later than the eighth century. Some writers are inclined to place Rasalu still earlier. Princep8 would say A.D. 400, and Mrs. Steele" would date Salavahan in A.D. 78. Dr. Hutchinson10 who, in 1 Vol. II, p. 1,179. * Tod, vol, II, p. 1,180. CR, 1884, p. 393. See table on same page. 4 EHI, vol. II, pp. 416, 417. . EHI, vol. II, p. 417. . CR, 1884, p. 393. " But, is this man Rat Sal, who was destroyed in 1205? In this case the Rasali legend would point to and strengthen the conclusion drawn on p. 236. See Cambridge History of India, vol. III, p. 47. * JA, 1884, p. 183. " IA, 1882, p. 347. Also Gazetteer of Sidlkot, 1883-4, p. 20. 1e In a personal letter to Dr. H. D. Griswold, of Lahore, dated June 20, 1925. See also Sialhot Gaxetteer, 1921, p. 14.

GORAKHNĀTH 241 his revision of the Gasetteer of Sialkot some years ago,1 went into the question, holds that Rasalu was a Punwar Rajput, belonging to the Yadubamsi race, which had its seat at Rawalpindi, then called Gajpur. They were expelled by Indu-Scythians and returned to the east of the Jhelum where Salavahan made Sialkot his capital. Rasalu succeeded his father, Salavahan, about the end of the first century A.D. He seems to have been succeeded by an Indu-Scythian by the name of Raja Hudi. These data show that there are traditions, which supersede those of Kabir, which point to an early date for Gorakhnath. Whether the stories of the relations between Gorakhnath and Puran Bhagat, which are very persistent, would allow a date as early as the eighth century A.D. for Gorakhnath, as Temple would suggest, or still earlier, as Dr. Hutchinson's data would suggest, must depend upon corroborative evidence from other sources. At the lowest, the weight of the Punjab legends, Guga, Rasalu, Puran and Salavahana, point to the struggles between Musalmin and Hindu on the frontiers, before the end of the twelfth century. The note made by Jnanesvar in his famous paraphrase of the Bhagavad Gita is of great importance, for the author states that he was a Yogi, a disciple of Gorakhnath.3 Using tradition based on Namdev,4 R. L. Pangarkar, in his Sri Jnanefvaramaharaja Carita, Poona, 1912, states that Gorakhnath came to the home of Govindpanth, the grand-

1 1921. : Sials were also Punwar Rajputs. In the time of Hiuen Tsaing Sialkot was called Sakala. Kot is a modern addition. Sakala became Sala, Sal, Sial through phonetic modifications. Raja Hudi, with whom Rastlu's name is associated in the legends, Princep (IA, 1884, pp. 182, 183) would put about A.D. 360. Salavahan is also said to have been of the Nliga rce of Takga (JRAS, 1891, p. 37; Tod, vol. I, p. 82). The name of Hudi, or Udi is associated with the caves at Hoda in Afghannstin, the largest being known as the Palace of Hoda Raja. Khairabad, opposite Attock, is known as the stronghold of Hodi, or Udi (JRAS, vol. XIV, p. 323). Cunningham (Archeological Survey of India, vol. XIV, pp. 44-47) thinks that Hodi should be placed before the Christian era. Others (IA, 1884, p. 78) seem to think that his date is about A.D. 200. * See nbove, pp. 311, 312. * Abhangaci Gatha, Bombay, 1894, pp. 421 ff. 16

242 GORAKHNATH AND THE KANPHAȚA YOGIS father of Jnanesvar (p. 32) and that Gaininath was the guru of Vitthal, the father of Jhanesvar (p. 32). Bhave repeats the tradition to show that there was an old connection be- tween Gorakhnath and Jnanesvar's grandfather, Govindpanth. He says also that Govindpanth's father worked under Jaitrapal of Bira in 1207, and had his mind turned to religious things by Gorakhnath.1 The same author (Bhave)a holds that similes and arguments in passages from the Goraksa-amar- samvad and the JRanefvari are sufficiently in agreement to belong to the same literary descent. The Gorakşa-amarsamvad is attributed to Gorakhnath. He, therefore, thinks that there were very close relations between Jnanesvar's forebears for two or three generations and the Natha sect.a Bhave also says that the Natha sect was widely spread throughout Maharastra about the twelfth century.4 There is thus found in the JRanesvari a literary reference to Gorakhnath, which gives him a definite place in history. If the usual date, 1290,5 for the fnanefvari be accepted, Gorakhnath may be placed not later than 1225. There is, however, some uncertainty concerning the date of this work. While it may be said that the poem was written not later than 1290, it may have been written earlier. The late Dr. Justin E. Abbott, in an unpublished paper, reported four manuscripts of the fnanesvari which are undated, indicating that the dates found in the others have been interpolated, and that there are manuscripts belonging to a recension which does not know this date, and, therefore, may be older. The language of the Fnanefvari is sufficiently archaic, he said, to allow for argu- ment for an earlier date than 1290 for its composition. The date for Gorakhnath might, therefore, on the argument from the fHanesvari, be placed as early as A.D. 1100.e Bhave would say the tenth or eleventh century .? There is another cycle of legends, centering around Gopicand, Rani Pingla, and Bhartrhari (Bhartri), which is repeated from Bengal to Western India and Sind and which is not unknown in the Panjab. 1 Bhave, vol. I, p. 30. * Bhave, vol. I, p. 41. * Bhave, vol. I, pp. 38, 39.

BVS, p. 92. 4 Bhave, vol. I, p. 37.

1 Bhave, vol. I, p. 37. * His shrine is at Alandi.

GORAKHNĀTH 243 Gopicand is known in a famous legend of Sind as Pir Patao. This story goes back to the first decade of the thirteenth century, since the saint is said to have died in 1209.1 Pir Patao lived in a cave, Pir Arr, in an island hill near Thatha in the delta of the Indus, about twenty miles from the present railway station of Jungshahi. By Hindus he is called Gopicand. The story of Gopicand as told in the East is found in The Song of Manickchandra.ª Manikcand, a chief who lived in the neighbourhood of Rangpur, in Eastern Bengal, was a brother of Dharmapala.a The Pala dynasty came to an end in Bengal in 1095.4 The Yogis rose to power under the Palas. Manikcandra's wife, mother of Gopicand, was a disciple of a sweeper, Hadi by name, a Yogi of the sect of Gorakhnath. Gopicand's mother was herself a skilled magi- cian. Grierson thinks that the Yogi Hadi represents the movement of the Kanphata Yogis eastward from Nepal. Sen5 conceives of the movement in the other direction. The Kanphata Yogīs of the neighbourhood of Rangpur, today, who sing the song of Manikcandra, are Pasupata Siva worshippers who consider Gorakhnath as their guru. Hadi, therefore, lived as early as the first half of the eleventh century. Gorakhnath preceded Hadi. Dinesh Chandra Sens points out that in the Dharma Man- gala there are frequent references to Minanath, Gorakhnath, Hadipa and Kalupa, whom he terms Buddhist saints." He says also that the ballads of the Pala kings of Bengal have the distinct marks of Buddhism on them and indicate the marvellous powers wielded by Gorakhnath and Hadisiddha. They were popular. Hadi was a Dom.s Sen also states that

1 Account furnished by E. L. Carter, Esq., I.C.S., and sent to the author by Dr. J. J. Modi, Hon. Secretary of the Anthropological Society of Bombay. The legend is found in the Tufat ul Kiram. a JASBe, 1877, 1878, articles by Grierson. : yASBe, 1878, p. 135. Kennedy, Imperial Garetteer, Indian Empire, vol. II, p. 317. . History of Bengali Language and Literature, p. 29. History of Bengali Language and Literature, p. 29. " Hittory of Bengali Language and Literature, p. 28. " Sen, p. 29. Grierson held that Hadi was not a Dom and that Manikcandra was a Bania by caste; JASBe, 1878, p. 138; 1877, p. 186; not a Pala (ibid., p. 135). But see below, p. 244.

244 GORAKHNATH AND THE KANPHAȚA YOGIS the Dharma cult, to which these saints belonged, was expounded by Ramai Pandit who was born at the end of the tenth century; that his contemporary, Dharma Pala V belong- ed to the early eleventh century; and that Manikcandra Pala of the first half of the eleventh century is the Manikcandra of the song translated by Grierson.1 The mother of Gopicand, Manavati, is spoken of as the sister of Bhartrhari, who abdicated his throne in favour of his brother, Vikramaditya (Candragupta II) of Ujjain, after the death of his queen, Rani Pingla. Bhartrhari (Bhartri) became a Gorakhnathi." One of the sub-sects of the Kanphațas is named after him. Vikramaditya ruled in Ujjain from 1076 to 1126.8 This would place the death of Rani Pingla before the end of the eleventh century. Another version of the Rani Pingla story makes her the queen of Raja Bhoj of Dhar (Malwa), who reigned from 1018 to 1060.4 The references to Gopicand, Bhartri, Bhoja and Rani Pingla all suggest a date not later than the early eleventh century for Gorakhnath. Moreover, there are historical data to support these Bengal traditions, The Palas were plebeians elected to kingship (Sastri, p. 3), and their period runs from the eighth to the twelfth centuries (Ban). During the reign of the third king

1 Sen, Hirtory of Bengali Language and Literature, pp. 407, 456. * See Eknäth, Ananda Lahari, edition of 1912, Poona, verse 95. A legend deseribing his acceptance of Gorakhniith is as follows: Bhartri happened to go into the forest where Gorakhnath was practising asuterities, but he knew not that the saint was there. Soon after the disciples of Gorakhnith met him and asked him to become one of them. He answered, 'What do I care for Gorakhnath? If he wishes to learn the ways of the almighty let him come and hear from me.' Finally, Gorakhnith said to Bhartri, "If you give me a handful of patience, I will become your disciple.' So Bhartri, in search of patience, came to the gods, but they could not supply it. At last he went to Visnu, who said, 'I cannot supply you with patience. If you want it, you must go to Gorakhnith who is the greatest of saints.' Thus convinced, Bhartri accepted Gorakhnath as his guru. CTC, vol. III, p. 154. # Ox, p. 202. " See RTCP, vol. II, p. 403; Archaological Survey of Gujarat, p. 3; Ox, p. 189; compare HIG, vol. II, p. 249. Forbes, Ras Mala, vol. I, p. 112, gives Bhoja Pramira the dates 1010 to 1053.

GORAKHNĀTH 245 of the line, the worship of Dharma as a god came into fashion through the influence of Ramai Pandit. Devapala's sister, Mayana, actively encouraged the Pandit. The next king but one of the line is known to have granted lands to Pasupatas, whose temples he is said to have erected by the thousands (Sastri). Conflicts with the Pratiharas would make possible the relationships suggested by the stories involving Bhoja and Bhartri. Mahipala (before 1020) saw vernacular literature developing and the admission of the Tantric gods Bhairava and Bhairavi into popular Buddhist religion. Then too, the Nathas were becoming objects of veneration. Ramanavajra, of the Vajrayana Buddhist development, became a disciple of Matsyendranath (see above, p. 151 and below, p. 277), a Saivite belonging to the Nathamarga, taking the name of Gorakhnath. (Sastri, p. 9.) And he only among the great Nathas was considered as a heretic by the Buddhists (Or.). Govinda Chandra (Gopicand) was a contemporary of Mahipala and belongs to the eleventh century (Sastri). There is, moreover, in Rajputana, a tradition which asso- ciates Gorakhnath with Bappa in the early eighth century. Bappa of Mewar grew up in the wilds of Udaipur. The story is that he met there, one day, a hermit, by name Gorakhnath, who gave him the two-edged sword with which he opened the way to the throne of Mewar.1 Tod relates2 how Pushpavati, daughter of a Pramar prince of Candravatia was returning from a pilgrimage to her own country, from the shrine of Amba Mata when she heard of the sack of Vallabhi4 at the hands of the Maitrikas," Her lord, a prince of the Solar dynasty, perished. The queen took refuge in a cave in the hills of Malia. There she was delivered of a son. She gave him into the keeping of a Brahmani with instruc- Tod, vol. I, p. 265. Tod, vol. I, pp. 258-268. Tod, vol. I, p. 265. This place has disappeared. It was nbout twelye miles from the foot of Abu, at the junction of the Banlis and the Sivalan. See Archæological Survey of India, 1903, pp. 96-99. " Wala, eighteen miles north-west of Bhiunagar in Kathiawar. The Gahlotis took possession of this place about A.D. 470; Archao- legical Survey of India, New Series, vol. II, p. 80. Compare Forbes, Ras Mala, vol. I, p. 261. " Ox, p. 164; Tod, vol. I, p. 255.

246 GORAKHNATH AND THE KANPHAȚA YOGIS tions that he be brought up as a Brahman, but that he be married to a Rajputni. The queen then mounted the funeral pyre. The child's foster mother named him Goha, which is popularly rendered as 'Cave-born.' The word is derived, however, from 'Guha,' or 'Guhasena' the name of the fourth and probably the first great Vallabhi monarch, 559-567.1 As he grew up, he became the friend of the Bhils, and later, their king, ruling the Idar, south of Mount Abu. The ninth in the line from 'Goha' was Bappa, or Bapa, who overthrew the Moris of Chitor, of whom he was a chieftain, in A.D. 7282 and founded the dynasty of Mewar. The sack of Vallahbi took place in 524." This and the date 728 agree sufficiently to satisfy the chronological requirements of the tradition. There is additional evidence concerning this tradition of Bappa and the Yogis. The famous temple of Eklingaji, north of Udaipur, was founded by Bappa.4 While he was herding cattle in the neighbouring hills, Bappa followed, one day, one of the cows that was behaving strangely. In his curiosity about her he stumbled upon a phallic symbol of Mahadeva. On this spot the temple was built. The sage whom Bappa found there became his teacher, and Bappa was initiated into the mysterics of Siva. Siva's consort invested Bappa with divine weapons and the sage made him invulnerable from weapons. An inseription, found in a store -. room of the temple, and dated A.D. 971, and written in the Devanagri character of the tenth century, confirms the tradition and shows the earlier existence of the temple. The location of the temple above the ruins of Nagahrada (Nagda, Nagendra) shows that Tod's legends concerning Bappa have some historical foundation. This inscription would place 1 Tod, vol. I, p. 259. * Tod, vol. I, p. 269; HIP, vol. X, p. 229, says 734; Duff, p. 278, says 735. See Tod, vol. I, p. 265, note. Tod, vol. I, pp. 254, 251; Yates, Rajputana Ganetteer, vol. III, p. 15, accepts the date. FHIEA, vol. I, p. 24: " From about A.D. 500, Kathitwir was held by the Maitrikas'. See also Cunningham, Coins of Mediaval India, p. 46; Ox, p. 164; Archaological Survey of India, vol. II, p. 70, says A.D. 523. 4 HIG, vol. XXIV, p. 104. * Tod, vol. I, pp. 263, 264. Bhandarkar, JASBy, vol. XXII, pp. 151 ff.

GORAKHNÅTH 247 the time of the founding of the temple not far from that when Bappa took Chitor from the Moris. The store room was a temple of the Nathas. The insoription confirms also the tradition of the Ranas of Udaipur as ministers in the temple. The hermit who met Bappa may have been Gorakh- nath. In that case his date would be not later than the early part of the eighth century. An interesting coin of Bappa has been found and is describ- ed in a recent issue of the Journal of the Asiatic Society of Bengal.1 On the obverse of this coin are found the words Sri Voppa, in characters of the eighth century and figures of the trident, the linga of Siva and the bull. Below these is the image of a man, prostrate, having large ears, pierced, the holes exaggerated. The reverse shows a cow. All of this is suggestive of the legend recorded above. It is true that the prevailing Saivite ascetics of that time in Rajputana are usually considered to have been of the Lakullsa sect." But, the name of Gorakhnath is mentioned, in an inscription recording a consecration of five lingas at Somnath in 1287, along with that of the Lakulisas.8 Bhandarkar points out4 that Lakulisa was a general name by which Saivite sects were called in inscriptions (i.e., from 943 to 1285). It is not improbable, then, that Gorakhnath was known in Bappa's time. Considerable attention has been given to Nepalese legends and the meeting of Matsyendranath and Gorakhnath at Pātan.5 Later traditions and coins6 do not help to fix the date of Gorakhnath. But the main tradition concerning Matsyendra- nath and his disciple does. That the tradition goes back for some centuries is clear from an inscription cited by Valleé

1 Numismatic Supplement, 1926-27, p. 14. # Fleet, yRAS, 1907, p. 420, states that Ellingaji is a temple of the Lakullsas. In the Cintra Prafasti of the Reign of Strangadeva, Epigraphia Indica, vol. I, pp. 271 ff. The images, a Gorakşaka, a Bhairava, an Afjaneya (Hanuman), a Sarasvati and a Siddhi Vināyaka (Ganesa) were placed in five temples. 4 Vaiphyavism, Sdivism, &e., p. 120. See pp. 231, 232, 233, above. Sce p. 179, note 4.

248 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Poussin1 which shows that Matsyendranath, in his relations with Yogis, as represented in the story of the fish, and as Lokeśwar, were traditional in 792; Nepali Samvat, A.D. 1672. Matsyendranath represents the union of Pasupata Saivism and Buddhism in Nepal." In the Vamhlavalt Parbatiya it is stated that Matsyendra- nath came to Nepal to meet Gorakhnath in the reign of Bardeva (Varadeva). This king lived not later than the middle of the eighth century.a According to Walsh4 coins of the dynasty to which Bardeva belonged, ranging from 635 to 751, have been identified. Chronology based upon these coins would place Bardeva somewhere about 700, at least not later than the middle of the eighth century. Levis puts Narendradeva, father of Bardeva, in the middle of the eighth century. The father, an old man, was living when Gorakhnath came to Nepal. Besides literary and legendary sources, there are some archæological data which may help to fix the date of Gorakh- nath. There is a division of opinion amongst Yogis as to who began the practice of splitting the ears and inserting the huge ear-rings. At any rate, the practice is closely associated with Matsyendranath, and Gorakhnath, and secondarily with Siva. In the Ellora Brahmanical cave temple, Kailasa, there is a figure of Siva as a Mahayogi with the huge ear-rings.7 This temple belongs to the early part of the eighth century.8 There is a similar figure of Siva as Jogesvar on Salsette Island, belonging to the second half of the eighth century." If this evidence be indefinite, there is other more exact. 1 ERE, vol. II, p. 260. * Tibetan tradition anys that Gorakhnith's Kanphata disciples originally were Buddhists and that they became Saivites in the twelfth century. Levi, Le Nepal, vol. I, pp. 355 f. Wright, History of Nepal, p. 313. The list contains S. Narendra- deva, 8. Vara Deva, 9. Śańkaradeva. 4 JRAS, 1908, pp. 669, 760. Le Nepal, vol. I, p. 347. WGIL, vol. III, p. 258, note 1. " Archaological Survey of Western India, 1883, plate xxi. These are not, however, worn as Kanphatas wear theirs. " About A.D. 725. Cave Temples, pp. 400, 453. . Cave Temples, p. 475. Wi., p. 212, note: 'In the templey of Salsette, Elephantn, and Ellora the principal figure is mostly Siva,

GORAKHNĀTH 249 The builder of the temple of Parasuramesvara in the North Arcot district, evidently had in mind the form of the linga, for the structure is built on that general plan. The linga in this temple is an exact phallus, and is the only one of its kind in South India. On the linga is carved an image of Siva with two hands only. In his right hand he is carrying a ram by its hind legs, and in his left a water-bottle. He has a battle-axe on his left shoulder. His hair is matted and twisted and he is standing on a raksasa. The image shows the split ears and the rings characteristic of the Gorakhnathis. An inscription shows that the temple was rebuilt in 1126. T. A. Gopinath Rao, who described the temple and linga,1 insisted that the carved linga, which shows Siva with the split ears and the huge ear-rings, should be dated not later than the second or third century. The image seems to be as early as the twelfth century, anyway. The pertinent data for determining the date of Gorakhnath has been assembled. The evidence may be grouped around four periods. First of all, there is the association of the name with those of Kabir and Nanak; but it has been shown that this evidence really points Gorakhnath to an earlier period. There is, then, the period of the eleventh and twelfth centuries, before A.D. 1200, the era of the early Hindu- Moslem conflict, principally in the north-west. For this period there is the cycle of the Guga legend; the literary evidence from the Nathas of Western India, including Jnanesvar; the Bengal Saivite-Buddhist tradition, including the Dharma cult; and the archæological fragment from South India. The destruction of the shrine at Gorakhpur in the thirteenth century would have its bearing on this date. This whole body of material seems to support a date not later than A.D. 1200; most of it would favour a date at least a century earlier.

decorated with ear-rings, such as are worn by the Klinphata Jogis; the walls are covered with ascetics in the various dsonar ... in which the Yogl is to sit ... and one of the caves of Salsette is named that of Jogisvra, or Siva, ns the Lord of Yogls.' Quoted from Translation of the Literary Society of Bombay, vols. I and II. See note 7, p. 248. 1 JA, vol. XL, 1911, pp. 104 ff.

250 GORAKHNATH AND THE KANPHAȚA YOGIS Then there is the third suggestion of the seventh-eighth century. For this there is the Buddhist-Saivite tradition in Nepal going back to the Narendradeva; Bappa of Udaipur; Rasalu and Hodi of the north-west; and scraps of references about Sankara in the east and in Nepal. While it may seem that this data is not clear enough to argue that Goraknath lived so far back, still, in considering these sources it is well to bear in mind that the centuries, seven to twelve, mark the period of the decline of Buddhism and the rise of Saivism, and that the latter was at its height in the tenth and eleventh centuries. The Saiva movement was advancing powerfully in the days of Sankara (788-850). The struggle between Buddhism and Saivism was at its highest in South India in the seventh century. Saivism was introduced into Nepal early. In 627 there were seven Saivite shrines in Nepal.1 There are traditions in the east to the effect that the Yogis were Saivites degraded by Sankara for drunkenness. Finally, there are bits of opinion, based upon a reference here and there, pointing to still earlier times. Taking all of these data into consideration, it may be assumed that Goraknath lived not later than A.D. 1200 in the second of the four periods suggested above. And it is not unreasonable to push back his date another century, since, if the conjecture about the date of the fnanefvari be correct, Bengal literary and historical tradition would agree with that of Western India. This would be supported by the inscription at Somnath (dated 1287), for the fact that Gorakhnath could have a temple and an image so early would indicate that he had lived at least a century before. Until further data are discovered, the conclusion must be that Gorakhnath lived not later than A.D. 1200, probably early in the eleventh century, and that he came originally from Eastern Bengal.ª

1 Levi, Journal Ariatique, vol. II (1904), p. 225. # Dr. Mohan Singh in his Gorakhnath and Mediaeval Hindu Mysticism, argues from data chiefly found in vernacular sources, not noted above, that Gorakhnlith lived in the 9th-10th centuries.

CHAPTER TWELVE

THE LITERATURE

THERE seems to be little teaching of books and a limited practice of Yoga amongst the Kanphatas.1 Inquiries at the principal centres of the Yogis elicit very little knowledge of their texts, even of the names of their treatises on the Hatha Yoga. Many of the Yogis and some of their mahants are quite illiterate. There is, however, some oral teaching. Besides the cyclic songs already mentioned, there are a number of works which Goraknathis use, and others which are attributed to them, or which deal with the Hatha Yoga. For convenience of record, these books are arranged in four groups and numbered consecutively.ª

1 At Tilla they reported no practice and very little teaching. Others claim that all Yogis practise a little meditation in the night, at four in the morning and at nine in the evening. They fix their minds on Parameswar .- The Aipanth at Hardwar. " The works are numbered for convenience, not for suggested chronological order. The author's own lists are supplemented by references to the following writers against whom the works they cite are numbered. Gr., Numbers 13, 14, 21, 36, 43, 45, 46, 47. Wi., Numbers 24, 26, 31, 32, 35, 36, 41. Hall (An Indes of the Indian Philosophical Systems), 11, 12, 14, 25, 33, 35, 36, 45, 46, 47. Farquhar (FORL), 11, 15, 19, 22, 23, 24, 25, 26, 28, 30, 33, 34, 35, 36, 41, 42, 45, 47. Garbe (Saakhya und Yoga), 34, 35. Atkina (Himalayan Gazetteer, vol. II, p. 809), 26, 36, 41. Jitneśvara (Pangārkar), 22, 26, 36, 41. Aufrecht (Catalogus Catalegorum), 13, 14, 17, 20, 21, 26, 36, 37, 38, 43, 45, 46, 47. Mitra, Rajendralala (Yoga Aphorisms of Pataijali, pp. 219 ff .; Santhrit Manuscripts of the Raja of Bikanir, pp. 567 ff .; Sanshrit

.

252 GORAKHNATH AND THE KĀNPHAȚA YOGIS I. 1. Devi Bhagavat. 2. Sapta Deva Stotra. 3. Bhagat Sgar. 4. Sati Sagar. 5. Durga Pat. 6. Bhäirom Pāt. 7. Rāmbodh. 8. Gorakhbodh. Written in an old form of Hindi, and reported to date from the fourteenth century.1 9. Gyān Sagar. 10. Brāhmanda sar Gītā. 11. Hatha Yoga. Attributed to Gorakşanātha. 12. Hatha Samhitā. 13. Caturasityāsana. 14. Yoga Cintamani, on Hatha Yoga by Sivānanda Saras- vathi.2 15. Yoga Mañjari. 16. Yoga Samdhya. 17. Goraia Samhita. Mitra says that this deals with details of performing Yoga Meditations. 18. Yoga Samgraha, by M. Sukla.2 19. Goraka Kāumudi. 20. Yoga Mārtanda. 21. Vivekamartanda Yoga, by Ramesvara Bhațța. 22. Gorakja Gitā. : 23. Gorakşa Paflcaya. Monuscripts of the Raja of Bilar, pp. 11, 14, 17, 18, 25, 33, 34, 35, 36, 37, 39, 40, 43, 44, 45, 46, 47. Besides these, he lists other secondary works on the Hatha Yega; Hatha Pradtpika-Tika, by Ramananda Tirtha; Hatha-Pradipika Tippaņa, by Umāpati; Jyotina, by Brnhananda; Hatha Ratnavali; Haşha Yoga Dhiraya by Siva; Hatha Yoga Dhlrdya Tlha by Rlimiinanda Tirtha; Hatha Yega Viveka, by Vamadeva; FRinamyta Tippana by Sadānanda; THana Yoga Khanda. 1 Tessitori, ERE, vol. XII, p. 834. He also reports Gorakhnath ki cacan, by Bandrsl Das, a Digambara Jain priest of the seventeenth century. Dr. Singh gives an English translation of this work and reproduces the text. * Mitra.

THE LITERATURE 253 24. Šiva Gitā. 25. Hatha Sanketa Candrika, by Sundra Deva.1 26. Gorakşa Sahasranama. Mitra states that this is a book on the 1,000 names of Krana while he was employed as a shepherd in Vraja. These books are of varying dates, some in Hindi, others in Sanskrit, and are not of primary significance.

27. Śiva Purāņa. II.

28. Niranjana Purāņa. 29. Vişnu Sahasranāma. 30. Visvānanda Tantra. 31. Siva Rahasya Tantra. 32. Rudra Yamala Tantra. The books of this list are general Puranic, Tantric and sectarian works. III. 33. Hathayogapradipika. This is a Tantric-Hatha-Yoga treatise written by Cintamani, who as a hermit took the name of Swatmarama and attained the title, yogindra.1 He knows a long list of Yogis who preceded him, more than twenty-four in all." The book, therefore, is fairly late, and is sometimes assigned to the fifteenth century. It is cer- tainly not earlier. It contains 382 verses arranged in four chapters. The verses in the Goraksasataka are found, ver- batim, or in substance, scattered in the Hathayogapradipika. Portions of it are found in the commentary, as well as in the text of the Goraksa Paddhati. It may be considered, therefore, as an elaboration of earlier works of the school. The verses were translated into English in 1915 by Pancam Sinh, and printed at Allahabad in the serics known as 'The Sacred Books of the Hindus'. Herman Walter, in 1893, at Muncen, published a translation of the book, with commen- tary. In the same year Srinivas Jayangar published an English translation in Bombay, and in 1889 Brahmananda Bhaba of Śri Dhara, likewise published a translation at Bombay. It was translated by Yogi Srinivasa Iyangar in 1893 and a

1 Mitra. " See opening verses of the work.

254 GORAKHNĀTH AND THE KANPHAȚA YOGIS second edition of this work was issued from the Theosophical Publishing House, Adyar, Madras, in 1933. The numbering of the verses in this edition does not always agree with that in Pancam Sinh's edition. 34. The Gheranda Samhita is a work very similar to the preceding, from which it borrows;1 but it gives much attention to dhauti and more details of personal hygiene. It was translated and an introduction was prepared for it by Richard Schmidt, at Berlin, second edition in 1921, under the title, Fagire und Faqirtum. The work was edited by Bhuva- nana Chandra Vasaka, at Calcutta, in 1877. There are English translations by Sri Chandra Vasu, Bombay, 1895, and by Rai Bahadur Sris Chandra Vasu, Allahabad, 1914. This last belongs to the series entitled 'The Sacred Books of the Hindus.' It was re-issued in 1933 from the Theosophical Publishing House at Adyar. The author was an adept named Gheranda, a Vaișnavite of Bengal. His pupil, to whom he addresses his teaching, was Canda-Kapali. This is an interest- ing name, in yiew of the origins of the sect of the Kanphatas. 35. The Siva Samhita is a Tantric treatise on Yoga also, but much more difficult than the two preceding works and much longer, containing 517 verses. It is Vedantic in its philo- sophical outlook. Chapter Five seems to be of independent origin, its contents having been recited to Parvati by Siva himself. In 1923 a second edition of an English translation by Rai Bahadur Srisa Chandra Vidyarnanda was published in the scries 'The Sacred Books of the Hindus, the first having been issued in Lahore in 1884. These three treatises, especially the first and the third, are of considerable value for this study.

IV 36. Gorakşa Śataka. 37. JRāna Śataka. 38. Jnānaprakāta Śataka.

Śańkara,2 39. Gorala Śataka Țika, a commentary on No. 36 by

1 SBH, vol. XV, pt. 4, p. 11. : Mitra.

THE LITERATURE 255 40. Goraksa Śataka Țippana, notes on No. 36 by Mathura- nith Sukla.1 41. Gorakşa Kalpa. 42. Gorakşa Paddhati. 43. Yoga Siddhanta Paddhati, on the practice of Yoga by Gorakhnäth.2 44. Siddhänta Paddhati, rules of Yoga praxis by Gorakh- nath.2 45. Siddhasiddhanta Paddhati, or metaphysics according to Yoga doctrine, by Nityananda Siddha,1 'Siddhanta' is demonstrated truth, i.e., what is proved by reason. The commentary on verse thirteen of Pª attributes this work to Gorakhnath. 46. Yoga Mahiman. 47. Jnanamrta, poems on duties of Yogis by Gorakhnath." Of these works numbers 37, 38 are identified as the Gorakşasataka (No. 36).4 Farquhar5 states that the Goraksa Kalpa (No. 41) is translated into Hindi as the Goraksa Paddhati (No. 42). The latter consists, however, of the Gorakşasataka and one hundred other verses, all in Sanskrit, with a commentary in Hindi. This commentary contains

(No. 33). quite a number of verses found in the Hathayogapradipika

Numbers 39, 40, 41, 42, 43, 44 are commentaries (fika, tippana) and manuals, secondary or supplemental documents (paddhati) on the Goralalataka (No. 36). Mitra attributes numbers 43, 44, and 47 to Gorakhnäth, number 39 to Sankara (788-850) and the others (numbers 40, and 45) to later writers. In the foregoing lists there must be many duplicates of books, with names as variations of descriptive titles; so perhaps No. 26 and No. 29. This may be illustrated further. In the commentary on the Goraksa Paddhati (No. 42), the

• Hereafter P refers to the 'Poona Text' of the Gorakpalataka; 1 Mitra. B, to the "Benares' manuscript; GP to the Goraisa Paddhati. Mitra. 4 Aufrect, Catalogus Catalegorum, p. 165; Mitra, Aphorisms, p. 219. . FORL, p. 384.

256 GORAKHNATH AND THE KANPHAȚA YOGIS first hundred verses, which are the Goraksafataka, are spoken of as the Goraksa Sastra and on page ninety-five the second hundred verses are often spoken of as the Yoga Sastra. On pages ninety-four, ninety-five and ninety-six of the same work the text is referred to as Goraksa Samhita. The Benares manuscript after verse 157 calls itself the Gyan Prakash and at the end speaks of the Goraksalataka and of the whole 198 verses as Yoga Sastra and at the very end of the 'fnana Sataka composed by Gorakhnath.' Moreover, in verse four of the commentary to P the Sataka is called Hatha Grantha and in the comment on verse fourteen the Yoga Sagar; in that to verse fifty-four, Yoga Cintamani (No. 14) and in that to verse forty-one, Hatha Yoga Chintamani. The Goraksa Paddhati, on page four, calls itself Goraksa Samhita (No. 17) where P has Goraksaiataka and on page twenty speaks of the Siva Yoga Sastra. In the foregoing analysis of the titles of works attributed to the Yogis it seems clear that the Gorakşasataka is a fundamental text of the sect.1 It has, therefore, been selected for translation and exposition. The copies made use of for this purpose are three: The Goraksafataka with commentary by Lakmi Narayana, copied from a manuscript in the library of the Bhandarkar Oriental Institute in Poona, and one copied from a manuscript in the library of the Sanskrit College at Benares. Both of these were secured for the author by the late Dr. J. N. Farquhar. The third text is the Gorahsa

Gopi Nath Kaviraj says that 'the Gorala Sataka and the Gerakja Paddhati are two of the few Sanskrit works published, which profess to give an exposition of this tencher's (Gorakhnlith's) instruc- tions. The Hatha Yoga Pradipika also belongs to this school.' The Prince of Wales Sararbati Bhavana Studies, p. 85: Artiele, "The System of Chakras according to Gorakhnäth. Dr. Singh does not agree with this, but holds that the doctrines of Gorakhnith belong to a period covered by some Upanipads, not the earliest, and tries to show by the literature he uses that left-hand skkta doctrine is foreign to Gorakhnith's thought. Verses 131 and 132 of the Gorakhbodh, which he translates, however, show knowledge of the Hatha Yoga framework. In his work, Dr. Singh (pp. 8 ff.) cites and translates quite a number of works, both in Sanskrit and in vernaculars, that are not listed in this chapter.

THE LITERATURE 257 Paddhati, a book procurable in the bazaars from Hardwar to Bombay. A word may be said concerning each of these works. The 'Poona' text consists of one hundred and one verses together with a voluminous commentary called Balaprabodhini (for the use of beginners) by Lakşmi Nārāyāņa. The 'Benares' manuscript consists of 157 verses with a supplementary series of forty-one verses. A comparison with the Goraksa Paddhati shows that it is essentially identical with that work. The copy of the Goraksha Paddhati used in this study was purchased in the Bombay Bazaar. It consiats of two series of one hundred verses each, the first hundred being the Gorakşajataka. The second hundred deals with six topics, pranayama (twenty-one verses), pratyahara (thirty verses), dharand (nine verses), dhyana (twenty-four verses), samadhi (thirteen verses) and mukti (four verses). The commentary is in Hindi, and contains numerous quotations from the Hathayogapradīpika. It is impossible to date this material. The Sataka is attributed to Gorakhnath and the traditions and literary references all persist in connecting his name with this body of literature. The only datable reference, which is not modern, is that which assigns the Gorakja Sataka Tika to Sankara. The text of the Sataka with the commentary of Lakşmi Narāyāņa is dated gupa-abdhi-anka-mahi, which may be rendered Samvat 1143 or 1943 and in our calendar 1086 or A.D. 1886. The author states that he wrote the commentary while living in Benares. There seems to be unanimous agreement that Gorakhnath is the author of the Sataka; and, in that casc, the work must be as old as the twelfth century. The teaching contained in the Gorahasataka is a ming- ling of Yoga and Tantra doctrines.

17

CHAPTER THIRTEEN

YOGA AND TANTRA YOGA is both a branch of Hindu philosophyl and a system of physical and mental discipline, 'a code of disciplinary practices." In this latter aspeet it plays an important part in all the philosophical systems of India and in asceticism in general. Yoga was, undoubtedly, a praxis, a set-up of actions, long before it was a system of philosophy.3 It is, undoubtedly, in this aspect of the Yoga that the Goraksa- sataka is chiefly interested, and in that text the philosophi- cal implications of the Yoga system, or better, its background of systematic thought, is assumed rather than expounded. Without doubt the disciplines of the system, that is, perfor- mance, have been the dominating interest from the earliest times until now. Even where the aim of 'knowledge' is to the front, the preparatory methods are not lost sight of. When the mind is once purged of all impurities, truths arrived at by philosophical discussions carry whole-hearted conviction. Yoga holds that discussions are not enough for the purpose, for in order to be assured that our minds would not be attracted by worldly tempta- tions, certain psychological exercises should be undertaken in order to move the mind in a direction, the reverse of ordinary experience.4 The (Yogi) looks to the Yoga practice for gaining a complete mastery over his mind." Interest in the Yogi was not only in his knowledge but also in his powers, superior powers. 1 Das G., p. 8. : Das G., p. 1. See Edgerton, A7P, vol. XLV, 'The Meaning of Sankhya and Yoga.' Das G., pp. 11, 12. Das G., p. 330.

YOGA AND TANTRA 259 Throughout all the epochs of Indian culture we find the highest reverence paid to the (Yogis) who were believed not only to possess a superior sense, by which they could know the highest truth beyond the ken of ordinary vision, but also to wield the most wonderful miraculous powers which Patanjali has described as the tubhutis of Yoga, by which the (Yogt) showed his control not only over his mind and the minds of others, but also over inert external objects.1 Practices which are included in Yoga run very far back, and some of them may have had their origin in non-Aryan sources.2 They antedate all systems of philosophy. Ascetic practices, by which it was believed that men could come into intimate relations with the spirit-world and obtain power to change the natural course of things, contributed to the origin of the praxis. And Yoga is associated with asceticisim and the acquirement of supernatural powers, and Yoga practices are very old,a even though they may not be much in evidence in the earliest literature. The Brahmanass and the Upanisads are familiar with Yoga ideas. From early times the ascetic has been looked upon as a wonderful magician. Fasts, mortifications and ascetic disciplines generally fall within the province of Yoga practice. Bodily discipline became a means to further mental control.e Both Jains and Buddhists witness to the practice of Yoga, which, however antedates them both .? The practices of Yoga, as found in the oldest textbook of the system, the Yoga Sutras of Pataßjali, contain much that in itself is a relic of very primitive conceptions of the value of psychic states of profound excitement." The Sütras are at least 1,000 years later than the ideas.

1 Das G., p. 347. Vivekananda insisted that 'the Yogi proposes to himself no less a task than to master the whole universe, to control the whole of nature.' Quoted by Schmidt in Fagire and Fagirtum, p. 60. : GSY, p. 34; GPU, pp. 18, 19. See Marshall, vol. 1, pp. 53, 54; Hauer, p. 1. 'Pre-Vedic, pre-Brahman.' WGIL, vol. III, p. 458. . E.g., in Rig Veda. See GSY, p. 34, and Rig Veda, 3, 27, 11; 4, 24, 4; 7, 67, 8; 1, 5, 3; 1, 30, 7; 1, 34, 9; 10, 30. See Sat. Braht., 14, 7, 1, 11. . GSY, p. 35. 1 WGIL, vol. III, p. 458; MWB, p. 228. " GSP, p. 147.

260 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS There are traces of wider and wider recognition of these practices in each succeeding literary age, from the beginning. The Rig Veda knows the 'mad muni .. As early as Panini's time (c. 500. B.c.) 'Yogi' meant a man who practised religious austerities; and these were much valued, and asceticism and the vow of celibacy and life-long study were regarded as great virtues and as being productive of the highest powers.ª Yoga' was applied to the control of the senses." Yoga doctrines appear in the second group of Upanisads. In its technical sense Yoga appears for the first in the Taittirlya, Katha, Śvetafvatara, and Maitrayana Upanisads.5 In the Kena Upanisad it is stated that The self cannot be known by him who bas knowledge, but only - by him who has no knowledge. Hence comes the effort to subdue ali the activity of the senses and the mind, to empty the intellect and thus.to make it rendy for a new apprehension." Passages imply that Yoga is well known. For example: When cease the five (Sense-) knowledges, together with the mind (manas). And the intellect (buddh) stirs not- That, they say, is the highest course. This they consider as Yoga- The firm holding back of the senses. Then one becomes undistraeted. Yoga, truly, is the origin and the end." And further: An intelligent man should suppress his speech and his mind. The latter he should suppress in the Understanding Self (jnana dtman).

1 See above, p. 210, and Rig Veda, 10, 136. * DHIP, p. 226. See Cand. Up., 3, 17, 4; Brh. Up., 1, 2, 6; 3, 8, 10; Tait., 19, 1; 3, 2, 1; 3, 3, 1; Tait. Br., 11, 2, 3; Rig Veda, 10, 129; Sat. Brah., 10, 5, 8, 1. Katha Up., 3, 4. 4 DHIP, p. 227. Tait., 2, 4; Katha, 2, 12; 6, 11, 18; Śvet., 2, 11; 6, 13; Mait., 6, 18; D.Up., p. 385. KSS, p. 54. " Katha Up., 4, 10, 11. Translation by Hume, Thirteen Principal Upanithads, pp. 359-60. Note: 'The World' becomes created for the person who emerges from the Yoga-state, and passes away when he enters it.

YOGA AND TANTRA 261 The understanding he should suppress in the Great Self (buddhi, That he should suppress in the Tranquil Self (santa dtman). intellect),

It is to be noted that here it is the Absolute Brahman upon which the mind is to be fixed." Likewise in the- Maitrayana Upanişad is attention directed toward the Supreme Brahma.ª The seer sees not denth, Nor sickness, nor any distress. The seer sees only the All, Obtains the All entirely.4 And again, it is by austerity that success in the knowledge of Brahman is won.5 "Brahma is!' says he who knows the Brahma-knowledge. "This is the door to Brahmal' says he who becomes free of evil by austerity." Knowledge, however, probably refers to magical power, to the Upanisadic belief in the inherent power of knowledge, as such ... The reason why they (the Upanishads) seek the 'truth', any truth, is precisely this: that by Anowledge of the truth they expect to master their destiny wholly or partly; and not by a course of action dedicated by know- ledge, but directly, immediately, and by virtue of that knowledge in itself; in brief, we may say, magically." We are here in contact, not with philosophical speculation, but with means to practical ends. Or, it may be suggested that even metaphysical knowledge is viewed from the point of view of possessing or giving supernatural power. In the Maitrayana Upanisad menticn is made of a number of Yoga technical terms.

1 Katha Up., 3, 13. Translation by Hume, Thirteen Principal Upanithads, pp. 352, 353. * Hume, Thirteen Prinripal Upanishads, p. 360, note 2. KSS, p. 55. KSS, pp. 4, 17, 18. 4 Mait. Up., 7,11, 6. Hume, Thirteen Principal Upanishads, p. 458. * Mait., 4, 3. 6 Mait., 4, 4. Translation by Hume, Thirteen Principal Upanisads, p. 421. " "The Upanishads; What do They Seek, and Why,' by F. Edgerton, JAOS, vol. XLIX (1929), pp. 97f.

262 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS The precept for affecting this (unity) is this: restraint of the breath (prandydma), withdrawal of the senses (pratydhara), meditation (dydna), concentration (dharans), contemplation (tarka), absorption (ramadhi). Such are said to be the six-fold Yoga.i And one long passage besides, deals with Yoga.ª In the Svetasvatara Upanişad Yoga practice is set forth at considerable length.ª Concerning this Upanisad Dasgupta says: Yoga has come to be regarded as a method of attaining salvation; here for the first time we hear of a meditative (dhydna) Yoga and Sinkhya-yoga by which final truth could be known, and we find, with the description of Yoga, its posture, its breath-control and the different psychical states preceding the final illumination.4 And, he continues, there grew up a whole series of Upanişads which dealt exelusively with Yoga discipline with little or ho reference to Saokhya metaphysics . .. all busy in describing the Yoga physio- logy and the practical methods of attaining concentration. In these the philosophical aspeet has been largely subordinated to the elabo- rate physical processes of Yoga, which began to grow almost inde- pendently of Patantjali's treatment of the subject, and were accepted and assimilated later on by the sectarian schools of the Saktas, Sivas and also by some later schools of Buddhism.5 This is an important consideration as will appear later on. It may be well to carry a little further the discussion of the meaning of the word 'Yoga.' The word is primarily a technical term with a specific general meaning. Professor Edgerton says6 that it signifies a method or a way, a way of disciplined activity whereby an end is attained, usually moksa, or, more popularly, some power or skill or experience. It is not the end or aim that is referred to by Yoga, but the dis- ciplined action or activity which leads to the end desired.

: Mait., 6, 18. Translation by Hume, Thirteen Principal Upani- shads, p. 435. * Mait., 4, 18-30. Soet., 2, 8-15. Sce also 1: 8 and chap. 3; also D. Up., p. 386. 4 Das G, p. 39. " Dai G., pp. 40, 41. This statement assumes the early date for Patañjali. "The Menning of Sankhyn and Yoga,' in AyP, vol. XLV (1924), pp. 1 ff.

YOGA AND TANTRA 263 This is its use in important parts of the Great Epic, such as the Bhagavad Gita and the Moksadharma section of Book XII. It will clarify the discussion to follow Professor Edgerton's method and his argument for a moment, and study the words, 'Sankhya' and 'Yoga,' together. From earlier times (see Śvetasvatara and later Upanişads), Sankhya and Yoga refer to two methods of reaching mukti, the one the method of know- ledge, the other that of action. Sankhya in the Gita means the way of salvation by pure knowledge, the intellectual method, and it is understood as implying quietism, renunci- ation of action (sannyasa, vairagya). Yoga, on the other hand, is understood as disciplined, unselfish activity. This method of unselfish or disciplined activity, with indifference to results, is what the Gita always means by Yoga when it contrasts it with the Sankhya, the (quietistic) way of know- ledge. Yoga 'discipline,' is synonymous with karma-yoga, 'discipline of action.' Both Sankhya and Yoga lead to salvation; but since the intellectual and inactive way is hard, the other is to be preferred. 'Yoga' means discipline of some kind and different schools use varying systems of activity, as that of the Gita, for example, where the word Yoga means a disciplined course of procedure Icading to emancipation, a method of salvation characterized by participation in action without interest in the fruits thereof. The argument which Krsna advances to Arjuna is that in life action is inevitable, but that it must be brought under a rule of conduct (dharma) suitable to Arjuna's station in life, engagement in battle. Over against this Yoga of action is the jnana-yoga, the disci- pline of knowledge with the abandonment of action (sannyasa.) Yoga is always a way, a method of getting something, usually salvation, although sometimes, in popular usage, a lower goal iş aimed at. The common denominator of all the epic definitions of Yoga is disciplined activity, earnest striving-by actice (not rationalistic or intellectual) means. The following verse from the Gita (iii. 3), will serve as an illustration of this point of view: "Loke 'smin dvividha nisthā pura proktā mayā 'nagha Jnanayogena sankhylinim karmayogena yoginām.

264 GORAKHNATH AND THE KANPHATA YOGIS Professor Edgerton's rendering is : 'In this world a twofold foundation (of religious salvation) (Sankara's rendering is 'two kinds of fixed rule') has been expounded by me of old: by the discipline of knowledge of the followers of Sankhya, and by the discipline of action of the followers of Yoga.' In this connection it may be of interest to note that Professor Hiriyanna1 says that the Gita would lose its entire significance if action were not regarded as its essential lesson. And he holds that the central point of the teaching is activitism, karma-yoga. He goes on to define karma in terms of duties prescribed by custom and tradition, the varpa-dharmas (the specific customary duties of the various orders of society). So that, for him, karma-yoga in the Gita means 'harnessing' or 'applying oneself to' social obligations. The concern of the individual is. solely with action, never with its fruits. -- Professor Dasgupta in speaking of samadhi as a state of release (kaivalya), says that what the Sankhya aims to gain by knowledge, the Yoga achieves through the perfected discipline of the will and psychological control of mental processes (states).ª Dr. Thomas points out3 that the primary meaning of the word was 'discipline,' and that secondarily it referred to 'union' as the effect or end of yoga. Another point of importance is that the word 'yoga,' is not used for 'union.' As Professor Edgerton says: In English we may describe the goal of Yoga (or of Sankhya either) as 'union' (with Brahman or God). But it is a striking fact that the word Yoga, and its cognates are not ordinarily used of this. Instead, the emancipated soul 'goes to' (adhigam) 'nttains' (ap, prap), or 'sees' (paf) Brahman; or if he is said to attain 'oneness, sameness with Brahman, the word used is not yoga but, e.g., smyatd." Attention is called to Hopkin's remark that the union-idea of the author of the Mundaka (Upanisad) is expressed not by 'yoga' but by samya. Professor Edgerton points out further that Carpentier 1 Outlines of Indian Philosophy, p. 118. So also B. G. Tilak in his Gita Raharya. See vol. I, p. 81. History of Buddhist Thought, p. 43, note 2. * DHIP, vol. I, p. 273. Op. cit.

YOGA AND TANTRA 265 has shown1 that not only in the Epic but even later the word yoga, does not mean 'union.' And Professor Radhakrishnan says2 that in Patafjali Yoga means only effort, not union. Yoga finds its classical expression in the Sutras of Patanjali, written somewhere between A.D. 300 and 500." The author was a compiler, a systematizer, rather than an original thinker. While the Sitras may be interested in speculation as such, still, they are based upon methods of action, disciplined actions, with their concomitant supernatural powers associated with self-hypnotism and the like. The superior powers of the Yogl are simply those of attaining the highest goal, release,4 such powers as such being viewed as unworthy of the struggle. The aims of Yoga, in Patanjali's sense, may be spoken of as controls of various kinds, a graded serics of disciplines, directed towards steadying the mind; gradually advancing stages of rigid control of body and mind; the stoppage of all movement and all thought-that the soul be absorbed in itself, loosing the sense of duality, of subject and object; immediate' perception;5 ultimately, prolonged, fixed attention to the point where the mental processes are stopped absolutely. But there is ancillary to the mental discipline, a long period of preparatory action, organized according to a well-developed, progressive plan. In the preliminary stages of the preparation for the fixing of the attention, there are purifying processes to be carried out, first with stress laid upon external means ;? then, after these have been mastered, with recoursc to the internal controls. These disciplines, which are eight in number, may be classified as five indirect and three direct means to release.8 They are yama, niyama, āsana, prāņāyāma, pratyāhāra, dhāraņā, dhyāna and samādhi. First, there are certain restraints whose mastery is necessary before essential physical discipline may begin.

1 ZDMG, vol. LXV, pp. 846 f. Indian Philosophy, vol. II, p. 337. * Following Woods (WYS, pp. xvii, xix), Keith (SS, p. 56), Jacobi (AOS), vol. XXXI, and others. See Edgerton, in article referred to above. s WYS, p. 172. . WYS, 2: 28, 29. . WYS, p. 8. * See D. Up., p. 384.

266 GORAKHNATH AND THE KĀNPHATA YOGIS They appear as five commands: abstinence from injuring anything (ahimsa); from falsehood or deceit; from theft; from sexual intercourse (continence, celibacy); and from covetous- ness. The last means accepting only what is absolutely necessary, and refusing to accumulate objects or riches. A second set of rules that must be mastered consists of observances involving necessary religious duties and self- restraint, and are five in number. They include purificatory prescriptions, for the external cleanness of the body, which beget attitudes of disgust for the body, discourage intercourse with 'others and lead to asceticism,1 to the subjugation of the senses. They conduce to inner cleanness of mind, con- tentment, moderation and frugality; to the habit of bearing all privations of cold and heat equally, keeping the body unmoved; silence; asceticism and restraint; to the study of philosophy; to the repetition of spells, words and syllables, amongst others that of the mystic om; to the keeping of fasts and religious observances; and to meditation on Isvara (Ifvara pranidhana) which gives perfection of concentration, devotion to Cod, and resignation to his will.2 These, it will be seen, include tapas, mantra and bhakti. If obstacles arise while practising niyama (or yama) resort should be made to pratipaksahara, the principle of using the opposite quality3 and of thinking of the consequences as deterrents.4 They are: the setting of good over against bad in thoughts and deeds; thinking of all beings as friends; kindly feeling for sufferers; feeling of happiness for the good of all; and feeling of equani- mity and indifference for the vices of others, not taking note of vices of the vicious, conscious that nothing is worth striv- ing for or desirable.5 Yama and niyama comprise all the active and passive virtues. Professor Radhakrishnan says:6 A practice of these two favours the development of cdirāgya, or passionlessness or freedom from desire, cither for things of the world or the pleasures of heaven. When these two disciplines have been mastered, the Yogi : WYS, 2: 40. * WYS, 2: 44, 45. " WYS, p.1 83. 4 WYS, p. 185. $ WYS, 1: 35. . Indian Philosophy, vol. II, p. 354. Quoted by permission of Macmillan and Company, Publishers.

YOGA AND TANTRA 267 should pass in turn to other disciplines of Yoga and perfect them. These are asana; pranayama and pratyahara. Practice begins with asana. Postures (asana) have as their object the discipline of the body in stillness or rigidity. To this end the Yogi should choose a quiet place where, in comfort, he may carry out his practice. Steadiness of mind (fixed attention) is contingent, in the end, on bodily poise (and breath control). The ideal adept sits motionless as a stock or stone or as the flame of a lamp in a windless place. Later works, like those on Hatha Yoga, state that there are an infinite number of postures, or eighty-four laksa, of which eighty-four are chief, while some reduce the essential or the most useful and all sufficient to two.1 The Gherauda names thirty-one; the Siva Samhita considers four as chief. Having mastered Asana, the Yogi proceeds to the next discipline, the control, or the regulation, or the restraint of the breaths.2 Because constant respiratory action has a dis- turbing, or obstructing effect upon the attainment of perfect concentration, breathing should be controlled and finally stopped. Praņayama consists in interruptions of the natural alternation of out and in breathing. The expulsion of the held-in breath is called recaka and is to be done with thought on Siva; the inhaling of the breath is called puraka, and this done with the mind on Visnu. Retention of the breath is called kumbaka and is done with the thought of Brahma.8 Its central aim is in the holding of the in-breathed air.4 The control of breathing is said to be carried to great extremes. 'With practice one may retain breath steadily for hours, days, months, even years.' In the Hatha Yoga breath control is esteemed for its great efficiency in producing occult powers. 1 Compare Gorakjafataka, 9, 10. # See D. Up., p. 384.

the syllable om. " But see below, where the process is joined to the recitation of 4 Or, holding the lungs empty. DHIP, p. 272. Quoted by permission of Mncmillan and Com- pany, Publishers, Das G., p. 334. The Dabistan (vol. II, pp. 137, 138) mentions several Yogis famed in that time for the restraint of the breath. Baliknath, who at the age of 120 years, was in full vigour, was one, Serudnth could hold his breath for two days. Sanjanath, of the Aipanth, was seven hundred years old and not yet gray. The author of the book saw both Serudnith and Sanjanath.

268 GORAKHNĀTH AND THE KANPHAȚA YOGIS With the breathing thoroughly under control, after a considerable period of practice, the Yogi proceeds to the next discipline, described as the suppression of the organs of sense,1 their subjugation or withdrawal from the objects of sense. The result of this practice is the limitation of the span of attention within the mind, the inhibition of the sensory systems, the serving of external contacts. It serves to keep the mind from wandering. Pratyahara is based upon the Sankhya and Yoga theories of sense perception.ª It may be achieved by pranayama (and by the khecarimudra). These, yama, niyama, āsana, prāņāyāma and pratyāhāra, constitute the five external means preliminary to the higher stages which issue in samadhi, or release. In yama and niyama are laid the foundations for the beginnings of concentration of mind; in asana and pranayama additional powers for the exercise of fixed attention are developed; and in pratyahara the mind cuts off external contacts thus completing preparation for the beginning of those inner exercises through which the end of Yoga, release, is achieved." The concluding (three) stages in the Yoga praxis deal with mind in its internal processes, the progressive stopping down of the mental activities until they cease altogether. This is achieved through increasing power in the fixing of the attention, at the same time making use of āsana and prāņāyāma and the rest. Together the three (directed to a single object) are called samyama, or conquest, concentration, meditation, contempla- tive trance.5 The three are dhārana, dhyana, and samadhi. The first two deal with illumination, the last with 'union.' Meditation is a process of restricting mental activity. When samyama is directed to external or internal objects extraordin- ary powers arise. Dharana, fixed attention, is the establishment of the mind in steadfastness, using some object or position, such as the navel, the nose, the tip of the tongue, the space between the 1 D. Up., p. 385. * See DHP, p. 25. " GSY, p. 44. Pratyahara is often grouped with the next three. 4 GSY.p. 44. " SBH, vol. IV, pp. ix, x; WYS, 2: 13. . WYS, 3: 1.

YOGA AND TANTRA 269 eyebrows, Isvara, or extended space. This 'one-point medita- tion,' made possible through the moral and physical restraints, is a step in the completion of all these. Dharana is directed to the fixing of the attention on one out of many objects in the mind. When the discipline is perfected the Yogi can, at will, keep the mind from wandering away from its object. An extension and intensification of this principle of con- centration of mind is called Dhyana. It represents adeptness in prolonging the state of 'one-pointed' concentration. In! this state one object is held in attention to the exclusion of all others. The final phase in the stoppage of the mental processes is called samadhi. This state of mind is variously described as absorption,1 concentration, fusion of knower and the process of knowing with the object to be known. It is the more or less prolonged experience of 'release.' Having come so far in rigorous discipline, the Yogi is now able to fix his mind on any object he chooses. It is preferable, however, that he choose Isvara, for 'The Lord' then becomes a help to him in his final effort. He can, however, choose anything he likes for the 'unifying' concentration (samadhi) of his mind. This stage may be described as a state where the object is fixed in attention in such a way that consciousness of the self or of the activity of the mind is lost. Samadhi is described in its four successively progressive aspects: concentration on objects remembering their names and qualities; then on the five subtle elements (tanmatras) first remembering their qualities and then without any notion of their qualities; afterwards on the buddhi with its functions of the senses causing pleasure and then, leaving the feelings of joy behind; and upon pure substance divested of all modifications. Here memory is eliminated and mind (subject) alone is left.ª In this whole process there are those stages called the samprajnata, that samadhi in which there is consciousness of objects; and beyond these the a-samprajilāta or nirodha samadhi, in which the mind is without an object,

1 D. Up., p. 385. " WYS, p. 84; DHIP, p. 271. * DHIP, p. 271.

270 GORAKHNĀTH AND THE KANPHAȚA YOGIS a state of unconsciousness, at the same time that of isolation.1 Here there is no actual mental state of any kind, but pure vacuity.ª This is the end of the search; at first but fleeting experience of it; then, as Yoga is perfected, longer and longer tastes of it; and finally, in death, eternal release. It is isolation of soul according to the Sankhya or the experience of Brahma, or 'union' with Brahma, according to the Vedanta. So far the point kept in view, in sketching Patanjali's Yoga has been the goal, first formulated in the Upanijads, of the attainment of release (mukti). On the other hand, however, Yogis, and others as well, have always evinced much interest in certain powers which have been associated with the process of samadhi (and austerities), and which precede final beatitude. While the books advise that men turn not aside to these, and even condemn them as harmful, still these super- normal powers (vibhuti), both physical and mental, have been by no means despised. The belief that such powers are attainable is very ancient, and has been held without a break down to the present day. Concerning the belief in the powers which the Yoga may produce Professor Radhakrishnan says: They (the ancient thinkers of India) tell us that we can acquire the power of seeing and knowing without the help of the outer senses, and can become independent of the activity which we exercise through the physical senses and the brain. They assume that there is a wider world about us than we are normally able to apprehend. .. . There are laws governing the acquisition of this larger vision and manifestation of latent powers. By following the principles of the Yoga, such as heightening the power of concentration, arresting the vagaries of the mind, by fixing one's attention on the deepest sources of strength, one can master one's soul even as an athlete masters his body. The Yoga helps us to reach a high level of cons- ciousness, through a transformation of the paychic organism, which enables it to get beyond the limits set to ordinary human experience. We discern in the Yoga those cardinal conceptions of Hindu thought, such as the supremacy of the psychic over the physical, the exaltation of silence and solitude, meditation and ecstasy, and the indifference to outward conditions, which make the traditional Hindu attitude to life appear so strange and fantastic to the modern mind." 1 WYS, p. 13. * Das G., p. 341. " Indian Philosophy, vol. II, pp. 336f. Quoted by permission of Macmillan and Company, Publishers.

YOGA AND TANTRA 271 These powers my be classified as physical and psychical.ª The Yogi possesses supernatural control over the processes of nature. In the evolutionary series according to the Sankhya (and the Yoga) the lowest level marks the limit of evolution, further development being merely changes at the moment in the arrangements of the atoms (guna). Ordinarily, change at this level follows a general but orderly course; but it is conceivable that one who knows the laws of change, from sheer insight, or by magical knowledge, might be able to direct and control nature." Such is the claim of Yoga, Consequently the Yogi, they say, is able at will to become. exceedingly small, or increase in size to enormous propor- tions; he may become very light or very heavy, he may reach to great distances over the carth, and travel through the aif and through space at incredible speed; he may dive into the earth and up again as if it were water; and he may become very powerful, stronger than an elephant, bolder than a lion; and he may change the course of nature, having complete mastery of the' elements, and authority over the states of existence. He is complete master of the body and of the inner organ. Besides, he may call up the dead and speak with them; he may enter the bodies of snakes, demons, men, women or deities, and return at will; and he may enter more than one body at a time, leaving his own. Simultaneously he may control3 these several bodies while he retains his own individuality in his own body. So fine are his perceptiona that he hears peculiar and subtle sounds and has super-sensual powers of touch, taste, sight and smell. For example, he can hear the sounds that are in distant worlds. He has great capacity for friendliness, passions and joy. y Since the Yogi is master of all processes in the evolution of prakrti, having brought all under his control by practice of Yoga, he possesses supernatural or intuitive insight or knowledge. He sees all things, all processes, all time as an

"1 See GSY, p. 46. The whole list of powers may be found in WYS, 3: 16-52. See also Woods in JAOS, vol. XXXIV (1915), pp. 1 ff .; and Lanman, Harvard Theological Reviem, 1918. : WYS, 3: 44; DHIP, p. 256. " WYS, 3: 43.

272 GORAKHNATH AND THE KĀNPHAȚA YOGIS inclusive, present whole without sequence.1 Such powers are sometimes called siddhis. He has, therefore, insight into the past and the future, knows the cries, or speech, of all living beings, has complete knowledge of all his previous births, can look into the mind stuff of others, knows the law of death, understands the subtle, the obscure, that which is concealed, the remote; and both things and events even in other worlds are present in his mind, so that he understands all the mysteries of the universe.# He knows all cosmic spaces and the orders of the stars and their movements; knows the arrangements of the body; sees all things and is familiar with the processes of the mind. In short, the Yogi attains to clear vision, or extraordinarily penctrating wisdom. He obtains full intuitive knowledge of whatever he concentrates upon. Even if the work of Patanjali and his commentators be viewed as systematized philosophy, still, it maintains interest in the chief emphasis of Yoga, activity, an interest which has continued from the earliest times down to the present. With the passage of time, specialized emphases appeared. Professor Dasgupta saya: Thuy, the Yoga practices grew in accordance with the doctrines of the Saivas and Saktas and assumed a peculiar form as the Mantra- yoga; they grew in another direction as the Hatha Yoga which was supposed to produce wonderful bodily feats of breath-control and control of involuntary muscles and organs through constant practices of elaborate nervous, muscular and breath exercises which were also essociated with art of healing diseases, keeping the body free from all kinds of diseases and supernatural powers. The Yogatattoa Upanishad says that there are four kinds of Yoga, the Mantra-Yoga, Laya-Yoga, Hatha-Yoga and Raja-Yega. In some cases we find that there was a great attempt to associate even Vedintism with these mystie practices. The infuence of these practices on the develop- ment of Tantra and other modes of worship was also very great." In Raja-Yoga (and Jnana-Yoga) intellective processes are : WYS, 3: 84, 3: 16, 17, 18, 19, 22, 25, 26, 27, 28, 30, 33 and 34; and p. 315. 3: 41 ff. " DHP, p. 117. For other details of powers see Siva Samhitd, " DHIP, pp. 228, 229. Quoted by permission of Macmillan and Company, Publishers. Another known as Kriya-Yoga is men- tioned. It aims to destroy the five evils, included under Niyama, i.e., the 'six works.' Hatha-Yoga is sometimes called Karma-Yoga. Siva- Yoga is called the highest, or spiritual Yoga. SBH, No. 68, p. 61.

YOGA AND TANTRA 273 the predominant, even where they are not the sole means employed.1 It deals with the mind and psychic powers, also. Mantra-Yoga employs sacred texts, and syllables and con- sequently, enters the realm of magic. It is Yoga in the act of repetition. Laya-Yoga has to do with the quieting, one might almost say elimination, of the mental processes, issuing in trance (laya) or unconsciousness, such as the 'fourth' state, finally ending in permanent quict of mind. Associated with Kundalini-Yoga, it is considered as of the highest form by Saktas, because, by its 'means, perfect samadi is gained by union with Siva of both mind and body. The Laya-Yoga is elucidated in the Gherandd Samhita. Hatha-Yoga lays emphasis upon prāņāyama," the object of which is to produce in the body voluntary sup- pression of the breath. It lays most stress upon physical methods for the attainment of various mental states. Hatha- Yoga is spoken of in distinction from Laya-Yoga, but in a more general sense it includes the latter; and it involves also some practices that are used as auxiliaries in other 'Yoga'. Each Yoga employs some methods of the others and all are various modes of practice by which the feelings and the intellectual activities of the mind are brought into control and the Brahma, or the Purusa, realized in various ways. All types of Yoga have in view in general the system of Patanjali, but each lays emphasis upon particular phases of discipline and brings into play other methods as well. According to the Hathayogapradipika, Hatha and Raja Yoga should both be used, and each is necessary to the success of the other.a The practicer of Hatha Yoga gets his knowledge or realization of the Absolute, his union (svarūpa) with Siva in the Sahasrara through Kundalini herself. This truth is illustrated in the Goraksajataka, as the detailed study in the succeeding chapters will show. See Serpent Potser, pp. 200 ff., from which the data for this paragraph are taken, mostly in quotation. * According to Gr., p. 26, the aim of this Yoga is said to be to transcend the lower self, which consists of the sexua! power, the vital air and the mind, by a method in which the control of the brenth is the key to the control of the other two. 2: 76. The Siva Samhita, 5: 9, mentions Mantra-Yoga, Hatha- Yoga, Laya-Yoga and Raja-Yoga. 18

274 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS The Yoga of the Kanphatas is called Hatha. An interest- ing derivation for the word is given in the commentary to verse one of the Goraksa Paddhati, where it is stated that ha means the sun (surya) and tha the moon (candarama); and that their union is called Yoga. This symbolism is signi- ficant as will appear in later chapters. The word signifies, however, hard, or extreme, or strenuous discipline and the doctrines lay particular stress upon āsana, mudrā, prāņāyāma, dhauti, cakra, nadi and kundalini,1 and most of these receive a great deal of attention in Tantric works. Laya Yoga is sometimes identified with Kundalini Yoga. Again, two main lines of Yoga are set forth; Dhyana, looking to ecstasy by mental processes (Raja-Yoga); and Kundalini Yoga, which requires the help of mantra. And it is pointed out that Kundalini is that part of Hatha-Yoga in which, though the intellectual is not neglected, the creative sustaining sakti of the whole body is actually and truly united with the Lord- consciousness.ª As implied above, Yoga is one, but many diverse emphases are specialized in its practice. The Tantric element is prominent in the teaching of the Gorakhnathis. Both the Buddhist and the Saivite Tantras have had their influence upon the beliefs and practices of the sect. These works have to do with the use of both magic and of the magic formula and of erotic ritual in the effort to get into touch with super-normal existences, with cosmic powers. Saktism is closely allied with Tantra, the ritual for which includes the Pafcamakara. In fact, sakta is one of the chief elements in the system of Tantra, and Sakti is, where these Yogis are concerned, the consort of Siva. If Sakta and Tantra were to be discriminated one would refer specifically to the worship of the goddess, the other to magical and sacramental ritual. One of the bases of the latter is the assumption that man and the universe correspond as microcosm and macro- cosm and that both are subject to the mysterious power of words and letters. Sakta as a system, as carried on in Assam and Bengal, is usually associated with the worship of the consort of Siva with rites prescribed in the Tantras. 1 For the menning of these terms see the Glossary, and the following chapters. 1 Śakti and Śakta, p. 414.

YOGA AND TANTRA 275 Bhattacharyya says1 that Tantric culture presupposes Raja and Hatha Yoga. He also holds that historically the Buddhist preceded the Hindu Tantras; and that the latter are depen- dent upon the former. While, on the one hand, Raja and Hatha Yoga give control over the mind and body, Tantric practices, on the other, confer various magic powers, contingent upon the deities worshipped and the mantras employed. In recent years a good deal of attention has been given to both Buddhist and Hindu Tantras. For the former the works of Dr. B. Bhattacharyya may be mentioned. He has edited a number of Vajrayana worksa with valuable introduc- tions and has published Buddhist Esoterism, based largely upon these editions and in which he has repeated a good deal from his introductions to the Sanskrit works. He has also written Indian Buddhist Iconography. T. G. Shastri has edited the Aryamanjusrimulakalpa in three volumes.ª These writings have not been translated into English. On the Hindu side interest, so far as translation is concerned, centres around the very extensive work of Arthur Avalon. Here again there are valuable studies of the subject in his Serpent Power (both editions) and in his Shakti and Shakta. Arthur Avalon has worked with Hindu pandits. A recent work by E. A. Payned contains a very useful study of the Hindu cult, Sakta. It gives a survey of some of the literature. Bhattacharyya says that the whole of the culture history of the eastern part of India from A.D. 700 to A.D. 1200 is locked up in the Tantras. Although the Buddhist cult disappeared under the Islamic advance, Hindu practice has continued down to the present time. The Buddhist Tantra is essentially Vajrayana. According to Bhattacharyya5 this system, a development of the Maha- 1 Buddhist Esoterism, p. 166. " Gaekwad's Oriental Series, Numbers, 26, 41, 44, 53, 61. Other works on Tantra issued in this series are Numbers, 24, 56. ' Trivandrum Sanskrit Series, Numbers, 70, 76 and 84 in the years 1920, 1922 and 1925. 4 The Säktas of Bengal, Calcutta, 1933. " The account which follows is based primarily upon the intro-

Number 41. duction to his edition of the Sadhanamald, Gaekwad's Oriental Series,

276 GORAKHNATH AND THE KANPHAȚA YOGIS yana, contains certain elements which reach back to the Buddha himself. Certain concepts which found a place in original Buddhism, contain the seeds of Tantra. These are mudrā, mantra, maņdala, dhāraņī, yoga and samādhi, all of which contributed to the attainment of happiness and prosperity. He holds that there was a popular side to early Buddhism and that within the cult there were many who were unhappy under the extreme severity of the discipline enforced. These concepts, therefore, found fertile soil in which to develop both liberty and license, in the search for supernatural power and for enjoyment. The immediate sources of the Vajrayana are three: the introduction of the theory of mahasukha in the conception of the Buddhist nirvana; the reaction to the more strict and unnatural rules of discipline within the Sangha; and the weakening influence of the theory which required each individual Bodhisattva to sacrifice everything, himself, his happiness, his family and children, for the emancipation of suffering humanity-the doctrine of Karuna. In the face of this great vow, 'little' sins are comparatively nothing. The vow to emancipate others was reduced to a mere convention. Monks took shelter under its cover and found in it 'an excuse for committing acts of great sin and immorality.'1 Later it was declared that there is nothing in the world that cannot be done by the Bodhisattva who has taken the vow to emancipate the world. The teaching of this development was carried on for some three centuries in secret, through a series of gurus and disciples, before it came into the open as a well-established cult. Its questionable side is evidenced by its use of the so- called twilight language, a style which admitted of two interpretations, one refined, the other indecent. This was necessary because 'much of their work appears as indecent' (Bhattacharyya). The teachings of the Vajrayana have been handed down by a long line of persons, particularly in songs of the eighty-four Siddhas and their disciples. The greatest of these, the Maha- siddhas, belong to the seventh, eighth and ninth centuries. Gaekwad's Oriental Series, No. 44, p. 9.

YOGA AND TANTRA 277 From the point of view of this study it is of interest to note in the lists of names that of Jalandharipa, whom / Bhattacharya identifies with Hadipa of the Dharammangala and of the Manikcand-Gopicand stories recounted in a previous chapter. One of these tells how he was buried in a hole in the ground by Gopicand, who later became a Yogi. In one of the paramparas attached to chapter four, it will be remembered that he is placed before Gorakhnath. Bhatta- charyya assigns Jalandharipa to the eighth century. If this date were established, it would move Gorakhnath to a somewhat earlier time than that suggested in chapter eleven. The main point on which the Vajrayana conception of the pantheon revolves' is that of the five Dhyani Buddhas and the five Buddha families (kula). The deities are all voluntary manifestations of Sünya, in forms dependent upon the Bijas uttered. They are also embodiments of the five Shandhas over each of which one of them presides. These deities are of distinctive colours, although their representations vary in colours, form and posture according to the rites in which they figure. Many of them are exceedingly terrific externally, even though they are compassionate internally (compassion is an essential character in the Mahayana). Maha Kala, however, does not show any but terrific aspects either externally or internally, having to do with the fate of the incorrigible only. Vajra-sattva is viewed as the priest of the Vajrayana. Most of the gods belonging to these families are associated with terrible and gruesome rites and are of repul- sive aspect. Goddesses have the same general characters as the gods. According to this system the world is composed of five elements deified in the forms of the Dhyani Buddhas. Vajradhara is by many considered as the highest deity, the Adi or primal monotheistic god from whom the five Dhyani Buddhas arise. Homage is paid to him in the shape of a flame of fire, considered as eternal, self-born and self-existent. He appears in two forms, single and in yab-yum. In Vajrayāna three elements are involved, sunya, vijnāna and mahasukha. The combination of these is called Vajra. Sunya is Nairatma, a goddess in whose eternal embrace the individual mind (Vijnana) is locked, and in which it remains

278 GORAKHNATH AND THE KANPHAȚA YOGIS in eternal bliss and happiness. Or, in another aspect, void- ness (sūnyatā) and compassion (karuņā) together constitute the individual mind, and like the deities, Heruka and Prajfla, unite as the god, advaya (non-double). This union is yab-yum. The doctrine of karuņa gave excuse, in the end, for the grossest forms of immorality and lawlessness. / The regulation being that the sadhaka should not be attached to particular foods or women.ª Sunya is handled in compromise fashion under the assertion that 'it is better to take the world as real. ... When the conception of unreality is abandoned, it gives rise to a state which is neither samsara nor nirvana. The realiza- tion of voidness (sunyata) of all phenomena, after careful discrimination between knowledge and the object of know- ledge, is what is known as the highest knowledge of the Prajña. ... Compassion is of the nature of affection (rāga) as it removes the sufferings (rafjati) which spring up from numberless causes. This compassion is called Upaya or "means." Because it always, like a boat, leads him towards the goal. The commingling of the two Prajna and Upaya- is the like commingling of water and milk whereby the duality is merged into one without distinction, and is called Prajño- paya. This ... is the creative principle of the Universe and everything emerges and develops from this principle. This Prajnopaya is called Mahasukha because it gives eternal happiness. ... Vajrayana is thunderbolt-knowledge .... It is known as mahamudra (great woman). .. The realiza- tion of this Vajrayana leads to happiness and to the highest goal of Nirvana or emancipation." 'By those identical actions by which mortals rot in

liberated.'3 hell for hundreds of crores of cycles, the Yogin is

While early Buddhism enforced unnatural and strict rules of behaviour and forbade all kinds of worldly enjoyments, such as wine, women, fish, meat and all kinds of exciting food, the Tantrics embodied all these in their-practice in the form

1 Sadhanamala, Introduction, p. xxxii. Introduction to The Vajrayana Works, Gaekwad's Oriental Series, No. 44, by B. Bhattacharyya, pp. xiv, xv, xix, xx. * Prajilopayavihilcayariddhi, 1, 15. Translation by Bhattacharyya.

YOGA AND TANTRA 279 of the five makaras. The Sri-samaya is the cause of all happiness and divine perfection by Mahamudrd and without her there is no emancipation. For them, to repeat, nirvana is defined in terms of sunya, vijnana and mahasukha and the conditions of the Bodhi-mind in nirvana is as in the embrace of a woman. Union with their saktis is termed by Tantrics, 'Yoga.' The enjoyment of perfect truth, the Prajña, resides in all women, and they should be enjoyed without reservation. The highest class of Yoga-tantra cannot be practiced without the assistance of saktis. In his Sadhanamalal the editor writes: 'It is indeed a pity that Hindus and also the Jains, to a certain extent, could not throw off the worthless and immoral practices enjoined in the Tantras, even when Buddhism was stamped out in India. In his Indian Buddhist Iconography, Mr. Bhattacharyya furnishes data from the following summary: the worship of female energy in connection with that of the male, the union of male and female energies, is the essence of Tantra; purely Tantric gods are invariably accompanied by their Saktis, who are sometimes given a separate seat in represent- ations of them while at other times are seated in the lap of the gods, but they are often depicted in the actual embrace of the gods; while most forms of Tantra generally adopt the former types of illustrations, still, in the most thorough- going form of it the gods are worshipped in the embrace of, in union with, the Saktis. He refers more especially to the Vajrayāna.2 Most of the Buddhist Tantras are connected with Yoga. Their teaching is a mixture of mysticism, sorcery, and erotics, accompanied by disgusting orgies. These works inculcate the worship of Saivite gods, of the linga, and of many female deities. Historically they represent the later age of the degeneration of Buddhism in India. Their only connection with Buddhism is their claim that their tenets were delivered by the Buddha himself." It is in accordance with this assertion that a story is told in the Brahmayamala, and in the

1 Vol. II, p. 33. See pp. 209, 323. * India's Past, p. 64.

280 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Rudrayamala also (both Hindu Tantric works)1 that Vasiştha, after years of hard discipline, failing in his efforts to obtain success (siddhi) cursed Tara. She then appeared to him and pointed out that perfection did not lie along that way and directed him to Tibet (Mahacina), country of Buddhists and land of the Atharca Veda. There he found the Buddha in- dulging in all sorts of loathsome practices. Appalled at what he saw Vasistha asked for light, and for help to attain perfec- tion. He made inquiry of the Buddha about the use of wine and meat in the presence of naked women who were drinking blood and wine and behaving like drunkards. The Buddha's reply was an exposition of the duties of the Kaulas, expla- nation of their mysteries and their uses, and revelation of their secret rites and practices. Ultimately Vasistha found in the unrestrained use of the five makaras the siddhi which he sought. The Hindu Tantras are the fifth Veda of Hinduism, the satisfactory scripture for this degenerate age, the Kali Yuga.2 They are of two types, the Niyamas containing instructions from the Devi to Sada Siva and the Agamas in which the latter teaches the Devi. The Agamas are of particular interest in this study. Already references have been made to Siva teaching the Yoga to Parvati. Here the Yoga doctrine of the Gorakhnathis is traced to Minanath (Matsyendranath) who obtained it from Siva by taking the form of a fish and listening while that god was expounding the doctrine to Parvati as both stood on the shore of the sea.a Another version of the story declares how a fish remained immovable, mind concentrated, and heard all. So Adinatha (Siva) perceiving this, sprinkled water upon him and he became a Siddha and was called Matsyendranath.4 The characters in these works are restricted almost entirely to these two divini- ties. These books are the texts of the Saktas, dealing with

Also in Sadhanamala, Introduction. This is the Tarh Tantra, a secret Tantra belonging to the Yoga Tantra elass which prescribes revolting practices. Bhliravi asks Bhairava the nature of the mantra by which the Buddha and Vasistha obtained Siddhi. # See Geden in ERE, vol. XII, pp. 192, 193. · GP, p. 1. 4 Iyangar, HYP, p. 15.

YOGA AND TANTRA 281 the left-hand worship of Sakti and with Kaulacara. They are based upon the Kaula Upanisad1 the most important being the Rudrayamala Tantra of which the Jatimala is an important section.2 Selections from the Syamarahasya and the Rudrayamala are found in the footnotes of Wilson's works.a Avalon4 has translated a number of the Tantras. Dr. Ewing5 analyzed the Sarada Tilaka, pointing out that it was full of sorcery, both in its beneficent and in its horrible aspects, and of the use of yantra and mantra, the latter in cases of black magic. It exhibits Kundali and the cakras, and its doctrine is of the Pāsupata type. As suggested above, these developed principles, associated with this specialized aspect of Yoga, are a late formulation. Amarakosa (c. A.D. 500) does not know Tantra as literature and the system does not appear in the Mahabharata. Sankara (ninth century) noted sixty-four Tantras, but few of these can be identified. Their traditional author is Dattatreya. They are found as early as the seventh sentury, and from the tenth century at least they are well-known works. Their philosophy is that of the Sankhya (and Yoga), often elevated into Vedanta. The topics with which they deal are the creation and destruction of the universe; worship of gods; attainment of supreme power; and union with the Supreme Being. They are concerned with the magical and the mysteri- ous and the use of mystic symbols and sounds (including syllables and sentences), thus involving a form of Yoga in

called bīja. which the essences of the mystical sacred syllables are It may be well to look further at the Hindu Tantric practice. This is described as a short cut to ends otherwise : B and H, p. 207. * Other Tantras may be mentioned, Sakti-sangama, Visva-sāra, Mahanirvaņa, Vira, Kulārnava, Sydma-Rahasya, Šárada-Țilaka, Uddisa, Kimakhyā, Vime Yamala, Kalika, Tantratattva, and Yogini. Lists are given by A. Avalon, Principles of Tantra, vol. I, pp. lxv-Ixvil. Tantra means rule, ritual. Dawson, p. 317. : Wi., pp. 254 ff. : JAOS (1902), pp. 65 ff. 4 Sir John Woodroffe. The summary here set down is based upon pertinent chapters in The Philosophy of Hindu Sadhand, by N. K. Brahma.

282 GORAKHNATH AND THE KANPHAȚA YOGIS difficult to achieve, a way which offers to its adherents easy and speedy attainment of enjoyment as well as final beatitude. In the end soul becomes identified with Siva, there remaining no difference in essence between them. The identity is achiev- ed through the Kundalini, and the disciplines are used for her awakening and raising. This is through psychical and physical exercises. Special emphasis is put upon mantra, an infallible means to fiberation. Mantra is concentrated thought of great power. It is built upon Sabda (sound), nada (sound), and prana (breath), synonymous of cosmic energy. In gross form nada supports the things of the universe as their soul, in subtle form it is represented by the Absolute Goddess. The subtle form is realized in the gross one. So, mantra, breathing, japa, generate vibrations of Nada as soul of the universe. Nada sadhana (practice of nada), all efficient, is the invaluable discovery of the Tantras. Nada (vibration) and jnana (illumination) are two parallel manifestations of bakti. One leads to and awakens the other. Illumination may be realized through breath and sound (doani, primal, inaudible vibrations that cause the Universe). Nada which is dvani, is very powerful when joined with susumna (see following chapters). In this union is power, for Kundalini is raised up. The gross body is harmonized through posture (sana), the internal, vital powers by breath control (prānā- yama), the higher cerebral centres through regulated sounds (nada with susumna), the mental, with meditation. Sabda has fifty radical elements of vibration, on the vocal side the fifty letters of the alphabet. The stages of the sadhana are: (1) purification (by karma); (2) illumination (by bhakti); (3) unification (in jñāna). There are three classes of practitioners (sādhaka): (1) Pafu, those seeking self-control, and desiring what adepts enjoy. They strive to master their passions and impulses. (2) Vira (controlled), those who have attained complete self-control and do not forget themselves even in the most trying and tempting circumstances. They enjoy freedom. They are not only allowed but are definitely instructed to include such things as the five makaras in their offerings to god. The Pasu is not allowed even to touch or to see these

YOGA AND TANTRA 283 things. Finally the method as prescribed for the Vira is Kaula. (3) The Divya, free from the trials of the Vira is allowed to take substitutes for all material things in his process of worship. In the highest stage of attainment, kaulacara, the sadhaka does away with all rules and injunc- tions of the Sastras. 'For the Kaula there is neither merit nor demerit, virtue nor vice.' The theory is that as poisons counteract poisons, so men must rise by those things through which they so often lose their manhood. In the Yoga Tantra and Anuttarayoga Tantra all gods are represented as embracing their Saktis and feeling the bliss of Nirvāņa.1 . 1 Introduction, Sadhanamāla, p. 147.

CHAPTER FOURTEEN

THE GORAKSA ŚATAKA1

Om Hathayoga Gorakşasataka prarambhah

of Gorakşa! Om, the beginning of the One Hundred of the Hatha Yoga

Śriguram paramānandam vande śvānandavigraham. Yasya sāmnidhyamātreņa cidānandāyate tanuh. 1. 1. I bow down to the venerable gurn (who is) supreme bliss, embodiment of his own bliss; simply by means of proximity to whom the body becomes nothing but know- ledge and bliss. Antarniscallitātmadīpakalikāsvādhārbandhādibhiļ Yo yogi yugakalpakālakalanat tvañja jegiyate; JHanamodamahodadhih samabhavadyatrādināthah svayam Vyatkāvyakta guņādhikam tamanisam śri minanatham bhaje. 2. 2. Who (=That Yogi) by reason of (his practice of) adharbandha and the other (postures), in the raya of the inner steady light of his soul is highly praised as a Yogi and as the essence of the reckoning of time (manifested) in the yugas and kalpas (or, as reality on account of his making time con- sisting of yugas and kalpas), in whom (= who) the primeval Lord himself, the ocean of the bliss of knowledge took form, who (= who above) is superior to qualities both manifest and unmanifest (i.e., matter), him (= who, that guru) Sri Minanath,4 I revere continually. 1 The text used is P; the commentary (CP), unless otherwise stated, is that of P. The references may be made to GP, and its commentary. * Mitsyendranath. 4 Sri Minanäth = Matsyendranäth. a Read Kaland with B and CP.

THE GORAKSA SATAKA 285 Namashrtya gurum bhaktavyā gorakso jnanamuttamam Abhiştam yogīnām brūte paramānandakārakam. 3. 3. Having saluted his guru with devotion, Goraksa des- cribes the supreme knowledge, desired by Yogis, bringing about supreme bliss. Gorakşaļ šatakam vakti yogīnām hitakāmyayā Dhruvam yasyāvabodhena jāyate paramampadam. 4. 4. With desire for the benefit of Yogis, Goraksa proclaims (the) One Hundred (verses) by the knowledgel of which is surely brought about the highest state." Etadvimuktisopānametatkālasya vaficanam Yadvayāurttam manobhogādāsaktam paramātmani. 5. 5. This (by which) the mind is turned away from (sensual) enjoyments, and (is) attached to the supreme spirit, (is) a ladder to final release; this (is) a cheating of death. Dvijasevita šākhasya frutikalpataroh phalam Śamanam bhavatāpasya yogam bhajata sattamah. 6. 6. O excellent men!a Practice Yoga, the fruit of the- tree-of-wishes, the sacred word whose branches (punning 'schools") are frequented by birds (punningly called Brah- mans, doija), (which) brings to an end the miscry of the world. Asanam prāņasamrodhah pratyāhāraica dhāraņā Dhyānam samādhiretāni yogāfigāni vadanti șaį.4 7. 7. Postures, control of the breath, withdrawal of the senses from their external objects, fixing of the mind upon a single object, abstract meditation and identification of the self with 1 B rends: 'By the knowledge of this surely all good fortunes are attained.' " CP interprets this to mean jlvanmukti; and the commentary attached to GP, 'attaining knowledge of which the Yogi attains jiuanmukti.' " Men of great attainment in Yoga, whose passions are ripe for destruction. CP. 4 These are the technical Yoga terms. Yama and niyoma are omitted; they must be mastered before the practice of Hutha Yoga begins.

286 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS the object of meditation, these they say, are the six stages1 of the Yoga. Asanāni ca tāvanti yāvantyo jīvajātayah Eteşāmakhilānbhedānvijānāti mahesvarah. 8. 8. (There are) as many postures as (there are) speciesa of living beings. The distinctions between them all Siva (alone) fully understands. Caturafiti" lakşānāmekāikam samudāhrtam Tataļ šivena pīthānām şodāsonam fatańkrtam. 9. 9. Every single one of the 84,00,000 (of postures) has been described (by Siva). From them eighty-four postures have been selected by Siva. Asanebhyah samastebhyo duayametadudāhrtam Ekam siddhāsanam tatra dvitiyam kamalāsanam. 10. 10. From amongst all these (cighty-four) postures these two have been selected: the first, 'the perfect posture' (siddhasana); the second 'the lotus posture' (kamalāsana).4 Yonisthänakamanghrimūla ghatitam krtva drdham vinyaset Medhrepādamathāikameva niyatam krtvā samam vigraham Sthanuh samyamitendrayo'caladria pasyanbhruvoramtara5 Metanmokşakapāțabheda janakam siddhāsanam procyate. 11. 11. The Yogi should press firmly the heel of the (left) foot against the perineum and the right foot just above the male organ, keeping the body fixedly erect, immovable; the senses under control; and with motionless gaze should look at the spot between the eyebrows. This (posture), which is the

(siddhāsana). opener of the door of release,? is called the perfect posture

1 Or sids (Woods), means (M .- Williams), methods. The GP reading would mean 'as many as there are men, or living beings.' " The d has been shortened to agree with GP. PC says that a was lengthened for metre. These names will be used freely in the exposition. * P and B read palyan. " GP reads 'the chin pressing on the chest.' " Mokjadoara, the way susumind, the channel of the spinal cord, elosed by Kundalinl, is opened.

THE GORAKSA ŚATAKA 287 Vāmorūpari dakșiņamea caraņam samsthāpya vāmamtathā Dakşorūpari pašcimena vidhinā dhtvā karābhyām drdham Anguşthāu hrdayenidhāya cibukam nāsāgra mālokaye Deta dvayādhivikāra nātanakaram padmāsanam procyate.

12. And having placed the right foot upon the left thigh, 12.

and likewise the left (foot) upon the right thigh, and having grasped firmly the great toes with the hands crossed from behind (and) fixing the chin on the chest, (the Yogi) should gaze at the tip of the nose. This (posture), the destroyer of diseases and mental and physical disturbances is called the lotus posture (padmāsana). The Hathayogapradipika gives a second padmasana, which the commentary (GP 12) attributes to .Matsyendranath. 'Place the feet on the thighs, with the soles upwards, and place the two hands on the thighs, palms upwards. Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw,1 and the chin against the chest, and raise the air up slowly (pull the apana vayu gently upward.) This is called padmnasana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learned by intelligent people in this world.' Şatacakram şodasādhāram trilakşam vyomapañcakam Svadehe yenajananti katham sidhyanti yoginah. 13. 13. How can Yogis, who do not know the six centres (cakra), the sixteen props (adhara)2, the 3,00,0003 ('channels,' nadi) (and) the five sheathes (vyoma) in their (own) body, attain perfection (in Yoga)? Ekastambham navadwāram grham pañcādhidāivatam Svadcham ye na jānanti katham sidhyanti yoginah. 14. 14. How can those Yogis who do not know their own body (as) a house4 of one column (with) nine doors, and (as 1 This is called Jilwabandha (Jihta = tongue). The commentary on P states that Gorakhnath in his own work, the Siddha Siddhanta Paddhati, names the sixteen adhāras. " A note to B, verse eleven, substitutes 'three worlds' for trilaksa; and the commentary to GP uses two laksa, stating that they are two classes of channels.

understood. B writes ' three guna' for 'house,' in which case 'house' is

288 GORAKHNATH AND THE KANPHAȚA YOGIS presided over by) five tutelary divinities, attain perfection (in Yoga)? Caturdalam syādādhārah svādhisthānamca șaļdalam Nābhāu dafadalam padmam sūryasankhydalam hrdi. 15. 15. The four-leaved (lotus) should be the adhara, and the six-leaved the svadhisthana. In the navel (is) the ten-leaved (lotus) and in the heart the twelve-leaved1 (lotus). Kaņthesyāt şodatadalam bhrūmadhye dvidalantathā Sahasradalamakhyatam brahmarandhre mahapathe. 16. 16. The sixteen-leaved (lotus) should be in the throat; similarly the two-leaved (lotus) between the eyebrows; in the hole-in-the-skull, in the great path, the one-thousand-leaved (lotus).ª Adhārah prathamam cakram svādhişthānam dvitīyakam Yonisthanam dvayormadhye kāmarüpam nigadyate. 17. 17. Adhara is the first cakra; svadhisthana the second; yonisthana, between these two, is named kamarüpa.a Adhārākhyam gudasthānam paňkajamca caturdalam. Tanmadhye procyate yoniļ kāmākșā siddhavanditā. 18. 18. And the gudasthana (is) the four-leaved lotus called adhara. In the midst of it is said to be the yoni,4 the 'eye of love,' praised by adepts. Yoni madye mahālingam paścimabhimukham sthitam Mastake maņivad bimbam yo jānāti sa yogavit. 19. 19. In the midst of the yoni, with its face towards the

: Strya, twelve months (Sarya=sun). * The nirbaga cakra. ª The Siva-Sakti, called Kamarupa, is in the Yonisthana. " The Yoni is situated in the middle leaf of the műlddhara, touch- ing the triangular object with its face downwards, facing into the

gudasthāna, the anus. pankaja, mud-born, a name for lotus. poni, vulva. kůmakyd, eye of love.

chap. eight. There is a place in Kamarup (Assam) called Komakhyd. See

THE GORAKŞA ŚATAKA 289 back, there stands the great linga: Who knows the disk of light, like a luminous1 jewel, in its head,2 (is) an adept. Tapta cāmīkarābhāsam tadillekheva visphurat Trikoam tatpuram vanheradhomedhrätpratisthitam. 20. 20. Flashing even like forks of lightning, looking like molten gold, the triangular place (yonisthana) of fire (is) situated below the membrum virile. Yatsamādhāu param jyotir anantam vifvatomukham Tasmin rşte mahāyoge yātāyātam na vidyate. 21. 21. Having seen that, the supreme light unending, shining in all directions, in samadhi, the adept does not experience (any more) transient existence.ª Svašabdena bhavet prāņaļ svādhisthānam tadātrayah Svādhişthānātpadādasmān medhram evābhidhīyate. 22. 22. By means of the word sua,4 pranas arises; the resting place of that prana (is) svadhisthana. For it is from this very place, the svadhisthana (that) the medhra is named. Tantunā maņivatproto yatrakandaļ suşumņayā Tannābhimaņdalam cakram procyate maņipūrakam. 23. 23. Where the kanda (uterus?) is strung on the suşumņā, like a jewel on a thread, that region? of the navel is called maņipūrakam. Dvādašāre mahācakre puņyapāpavivarjite Tāvajjivo bhramatyeva yávattatvam na vindati. 24. 24. The soul8 wanders" only so long as it does not find the Real in the great twelve-spoked10 cakra (where there is) freedom from (the fruits of) merit and demerit.

: Being very bright. According to GP, the head of the mahalinga is meant. That is, change, birth ad death, coming and going. The commentator (GP) says that harhsa has as its resting place the svadhisthana, the lingamola. . Prinn, the brenth. For more exact definition see next chapter. . The nadi or channel of the spinal cord. ' Cirele (mandala), the ten-petalled lotus. * Jiva, is the bound soul, wandering soul. " The reference is to sarhsira. 10 The lotus of the heart, where the three gunas reside, and, there- fore, merit and demerit. 19

290 GORAKHNĀTH AND THE KĀNPHATA YOGIS Ürdhvam medhrādadhonābheh kandayonih khagāndavat Tatranādya)ı samutpannāļ sahasrāņăm dvisaptatiļ. 25. 25. Below the navel and above the male organ (is) the kandayoni,1 shaped like the egg of a bird. There (are) the origins of the seventy-two thousand nādis. Teşu nādīsahasreşu dvisaptatirudāhrtāļ Pradhānam prāņavāhinyo bhūyastāsu dašasmytāh. 26. 26. Among these thousands of nadis seventy-two have been specially noted. Again, among these ten carriers of the praņa are designated as the most important. Idā ca pingalā cāiva sușumņāca trtīyikā Gāndhārī, hastijihvāca pūşā cāiva yatasvinī. 27. 27. Idā and pingalā and also the third, suşumņā, gāndhāri, hastijthva, pūșa and also yalasvinī. Alambuşā kuhūš cāiva šamkhinī dašamī smrļā Etannādim ayam cakram jnātavyam yogibhiļ sadā. 28. 28. Almabuşa, kuhūs, and also famkhini the tenth are taught (authoritatively as the ten chief nadis). The centres contain- ing these nadis should be known always by Yogis. Idā vāme sthitā bhāge pingalā dakșiņe sthitā Suşumņā madhyedeše tu gāndhārī vāmacakșuşi, 29. 29. Idā (is) situated on the left side, pingala on the right, and suşumnaa in the mid region (e.g., between them); and gandhari in the left eye; Dakşiņe hasti jihvāca pūşākarņe ca dakșiņe Yasasvinī vāmakarņe hyānane cāpyalambuşā. 30. 30. And the hastijihva in the right (eye) and pusa in the right ear, yalasvini in the left ear, and likewise the alambuşa in the mouth: Kuhūšca lingadeśe tu mūlasthāneca šamkhinī Evam dvāram samāšritya tişthanti dašanādikāļ. 31.

1 Kanda=uterus? The body cosmically viewed contains both male and female characteristics. " GP commentary says that the origin of these three is in the triangle of the muladhara; and B states that they are said to be the way of the praņa.

THE GORAKŞA SATAKA 291 31. And Kuhus in the region of the linga and in the mūladhara the samkhini. Thus are the tena nadis (each) attached to a door (of the body). Idā pingālasuşumņāh prāņamārge samašritāh Satatam prāņavāhinyah somasūryāgnidevatāh. 32. 32. Idā, pingalā and suşumņā in the path of the prāņa are connected. (They are) always the conductors of the prana. (Their) presiding deities are the moon, the sun and fire. Prāņo'pānaļ samānašcodānavyānāuca vayavah Nägah kürmo'tha krkaro devadatto dhanafjayah. 33. 33. (The breaths2 are) prāņa (air of breathing), apāna (air of the rectum), samana (digestive air), udana (air in the throat), vyana (air circulating through the body), naga (air of eructation), kurma (air of blinking), similarly krkara8 (air of sneczing), devadatta (air of yawning) (and) dhanañjaya. Hdiprāņo vasennityam apāno gudamandale Samāno nābhideiesyād udānah kaythamadhyagah. 34. 34. Präņa always lies in the chest (heart), apna in the region of the rectum, samana is in the region of the navel; udana moves in the midst of the throat. Vyāno vyāpī šarīretu pradhānam pañica vāyavaļ Prāņādyātcātra vikhyātā nāgādyāh pañcavāyavah. 35. 35. But the vyana pervades the (whole) body. The five airs beginning with prana are said to be chief; the other five airs are nāga, etc. Udgāre nāgākhyātah kūrma unmīlane smytah Krkaraļ kşutakrjjneyo devadatto vijrmbhane. 36. 36. Naga is said to be the air (that functions in) eructa- tion; kurma in winking; krkara4 (is) known as causing sneezing,5 (and) devadatta in yawning. 1 The nine doors together with the hole-in-the-skull. They are passages for the praņas. " The breaths are really the functional or vital forces of the body all of which are dependent upon the prana, of the respiratory system. Prina is identified with jiva, the soul, which is, of course, the bound soul. * Sometimes spoken of as the digestive air. " B says that it arouses hunger. " B says involuntarily.

292 GORAKHNĀTH AND THE KANPHAȚA YOGIS Na jahāti mrtam cāpi sarvavyāpi dhanañjayah Ete sarvāsu nādīşu bhramante jīvarūpiņah. 37. 37. Dhanafijaya, pervading the whole (body) does not quit even the dead (body). These (pranas), vital functions1, wander through all the nadis. Ahşipto bhujadandena yathoccalati kandukah Prāņāpānasamākșiptastathā jivo na tisthati. 38. 38. As a (wooden) ball struck by the hand-club flies up, so the jivaa struck (in turn) by prana and apana, does not rest3 (is kept moving). Prāņāpāna vaio jivo hyadhašcordhoam ca dhāvati Vāmadakşiņamārgeņa cafcalatvān na drsyate. 39. 39. Because the soul is under the control of prana and apana, it moves up and down through the left and right paths (Ida and Pingala). Because of restlessness it is not perceived (clearly).4 Rajjubaddho yathāsyenogato'pyākrsyate punah Guņa baddhastathā jīvaļ prāņāpānena krsyate. 40. 40. As a hawk tied with a string, even though it flies (away) is drawn back; so the jiva, bound by the guņas, is controlled by prana and upana. Apāna karşati prāņam prāņo'pānam ca karșati Ürdhvādhah saństhitāvetāu samyojayati yogavit. 41. 41. Apāna pulls prāna and prāņa pulls apāna (alternately); an adept in Yoga causes the unions of these two, lower and upper (airs). Hakāreņa bahiryāti sakāreņa visetpunah Hansaharsetyanuona mantram jivo japati sarvadā. 42.

1 Literally ' forms of life,' appearing as possessing life. Reference is to the doctrine of miyl, avidya. : Jiva is the soul in bondage in samsāra. " Illusion is due to the moving of the prana. . Until one controls the prana he cannot see clearly. PC : Jiva does not understand its own reality because disturbed. " The commentary on GP calls this pranayama 'hatha yoga,' the union of sun and moon. The commentator quotes Hatha Yoga Cintamani: 'Prāņāyāma has been described by Yogis as Hatha Yoga.'

THE GORAKŞA SATAKA 293 42. With the sound of 'ha' jiva (in the form of prana) goes out; with the sound of 'sa' (in the form of apana) it enters (the body) again. The jiva repeats continually that mantra "hamsa, hamsa,"1 Şața Šatānitvahorātre sahasrāny ekaviišatih Etat samkhyānvitam mantram jivo japati sarvadā. 43. 43. The jiva recites continually this mantra, twenty-one thousand six-hundred times in a day and a night. Ajapā nāma gāyatrī yogīnām mokşadāyinī Asyāh sankalpamātreņa sarvapāpaih pramucyate. 44. 44. The gayatri called ajapaa (is) the giver of liberation to Yogis; simply with the desire to recite this (gayatri) is he freed from all demerit. Anayā sadrši vidyā anayā sadšo japaļ Anayā sadyiam jilānam na bhūtam na bhavişyati. 45. 45. Knowledge like this, repetition like this, insight like this neither was nor shall be.ª Kuņdalinyāļ samudbhūtā gāyatrī prāņadhārinī Prāņavidyā mahāvidyā yastām vetti sayogavit. 46. 46. The gayatri is sprung from4 Kundalini and supports the prana. Knowledge of the prana je the great knowledge. Who knows this is an adept.5 Kandordhvam kundali sąkuraştadhā kundalākrlī Brahmadvāramukhavi ntyam mukhenācchādya tișthati. 47. 47. Above the kanda Kundali-sakti forms an eight-fold coil. She remains there constantly with her mouth (face) covering the 'door of Brahma." Yenadvāreņa gant wuyam brahmasthānamanāmayam Mukhenācchādya fatdvāram prasuptā paramešoari. 48. 1 Harhsa, the chief mantra of the jiva, ia gayatri. The first clause is eccording to CP. - Harhsa, the mantra consisting only of exhalation and inhala- tion, not of vocal sourd. The reference is to the gayatri and ita efficiency. PC : It is Supreme Knowledgel GP uses locative: Giyatri arises in Kundalini. * Prilņa is depen dent upon Kundalini. ' The entrance fnto Brahma: the lower end of the susumņs.

294 GORAKHNATH AND THE KĀNPHAȚA YOGIS 48. Having covered with her face that door by which (the soul), free from disease, should go to the seat of Brahma, the goddess (Kundalini) lies asleep. Prabuddhā vahniyogena manasā marutā saha Sūcīvad guņamādāya vrajatyūrdhvam suşumņayā. 49. 49. By the mind aroused through the union of fire (buddhi) and praņa (Kundalinī) is drawn upward through the sușumņã as a needle draws a thread. Prasphuradbhujagākārā padmatantunībhāšubhā. Prabuddhā vahniyogena vrajaty ürdhvam suşumņayā. 50. 50. Through the susumna (she), aroused through union with fire, goes upwards, like a serpent, auspicious, gleaming like a filament of a lotus. Udghatayetkapātantu yathā kuñcikayā hațhāt Kundalinyā tathā yogi mokşadvāram prabhedayet. 51. 51. As one might open a door by force with a key, so the

Kuņdalini.1 Yogi may break open the door of release by means of

Ktvā sampuțitāukarāudrdhataram badhvātu padmāsanam Gādham vakşa: sannidhāya cibukam dhyātvāca tat

Vāramvāram apānamūrai pam anilam proccārayet pūritam prekşitam

Muñcanprāņamupāiti bodha ... tylam saktiprabodhānnaraļ. 52. 52. Having closed the two hands firmly, having taken the lotus posture, having pressed down the chin on the chest, (and) it (Kundalini) having been looked at; he should expel again and again the apana breath after he (has filled) it in; he attains at the time of expelling the prana unequalled knowledge through the awakening of Sakti. Argānām mardanam kuryācchramajātena vāriņā Kadvamlalavaņa tyāgī kjīra bhojanamnācaret. 53. 53. One should rub his limbs with the perspiration that

1 The commentary on GP says that the door here referred to is the mouth of the susumni, and the key the know ledge of Kundalini.

THE GORAKSA ŚATAKA 295 results from (the above) effort. Let him drink milk and abstain from bitter, acid and salty (food).1 Brahmacārī mitāhāri tyāgīyogaparāyanah Abdādūrdhvam bhavetsiddho nātrakāryā vicāranā. 54. 54. (He should be) chaste, one who eats little, an abstainer from worldly pleasures, a practiser of Yoga. After a year he will have perfected this skill. One must have no doubt concerning this.2 Susnigdham madurähāram caturthāmsavivarjitam Bhujyate surasamprītyāi mitāhārah sa ucyate. 55. 55. One (by whom) very soft, sweet, good-tasting (food), leaving one fourth of it,8 is taken with enjoyment, is called mitāhāra. Kandordhvam kundali saktiraştadhā kundalākrtih Bandhanāya ca mūdhānām yogīnām mokșadā smrtā. 56. 56. Kuņdalinī-sakti, coiled eight times above the kanda (is) said to be the giver of release to Yogis4 and of bondage to the uninitiated. Mahamudrām nabhomudhrām uddīyānam jalandharam Mülabandhamcayovetti sayogi muktibhajanam. 57. 57. That Yogi is ready for release who knows mahāmudrā, nabhomudrā, uddiyāna, jalandhara? and mūlabhanda. Śodhanam nādijālasya cālanam candra sūryayoļt Rasānām šoşaņam cāiva mahāmudrā 'bhidhīyate. 58. 58. The purification of the collection of the nadis, the 1 Commentary on GP says that this is the perspiration arising from the practice of pranayama; and that it is for rousing Kundalini. Thus, also, the dhatus or secretions of the body are preserved.

Kuņdalini. " Again the commentary to GP states that this assists in moving Two parts (fourths) of the stomach should be filled with food; one part with water; and one part should be left empty for the passing of air. 4 To the adept in moving her. 5 Liternlly "fools." " The commentary to GP substitutes Khecarimudra; and states that through these exercises the Kundalin is set in motion. These are Sakti calana mudrds. " Jalam means nectar (bindu) dropping from the-hole-in-the-skull.

296 GORAKHNATH AND THE KĀNPHAȚA YOGIS moving of both the moon and the sun, and also the drying up of the liquids of the body, is called mahamudra. Vakşonyasta hanuh prapīdya suciram yonimca vāmānghriņā Hastābhyāmanudhārayanprasaritam pādam tathā dakşinam Apūryasvasanena kukşiyugulam1 badhvasandirecayed Eşā vyādhivinātinī sumahatī mudrā nrņām kathyate. 59. 59. Having rested the chin on the chest, and pressing for a long time the yoni with the left great toe, with the two hands grasping the extended right foot, having filled with breath both sides of the abdomen and having held it, one should expel it slowly. This is said to be the very great mudra, the destroyer of the diseases of men. Candrāngena samabhyasya süryāngenābhyasetpunah. Yavattulyā bhavetsankhyā tatomudrāmvisarjayet. 60. 60. Having practiced it first with the ida and then with the pingala an equal number of times, he should discontinue the mudra.ª Nahi pathyamapathyam va rasāh sarve 'pi nīrasāh Api muktam vişamghoram pīyūşamiva jiryate.ª 61. 61. (There is) neither wholesome nor unwholesome (food). All tastes (are) indeed tasteless. Even deadly poison (food) (when) eaten is digested as if it were nectar.4 Kıyakuştha gudāvarta gulmā jīrņapurogamāļ. Rogāstasya kşayam yānti mahāmudrāmeayo 'abhyaset. 62. 62. His diseases, consumption, leprosy, constipation, enlargement of the spleen, decrepitude go to destruction who practices mahāmudrā. 1 P reads yugulam. The brenthing should be done an equal number of times with each nostril. PC reads: 'ON should be repeated twelve times in inhaling, sixteen times in holding and ten times in expelling the breath. This is called priņāyāma. There are three classes of prinlyama. In the lowest begin with twelve times, in the middle with twenty-four times, in the highest with thirty-six times. In the lowest there is great perspiration, in the middle trembling, in the highest the Yogi floats in the air. * Preads ftryati, But Band GP rend firyate. + The effeet of the mahamudril is to destroy the distinction in sense or effect.

THE GORAKŞA ŚATAKA 297 Kathiteyam mahāmudrā sarvasiddhikarīņrnām Gopanīyā prayatneną na deyāyasya kasyacit. 63. This mahamudra' has been described, which secures 63.

all kinds of success1 for men. It should be kept secret by all means. It (is) not to be revealed to all sorts of people (literally, 'any one"). Kapālakuhare jihvā pravişțā viparītagā Bhruvorantargatā dritirmudrā bhavati khecarī. 64. 64. By turning the tongue over backwards into the hollow above the throat and by fixing the sight between the eye- brows the khecarimudra is performed." Na rogo maranam tasya na nidrā na kşudhātrsā Naca mürcchaa bhavettasya yo mudrāmvetti khecarīm. 65. 65. Neither disease nor death nor sleep nor hunger nor fainting4 is there for him who knows the khecarimudra. Pidyate nasa śokena lipyate na sakarmaņā Bādhyate na sa kālena yo mudrām vetti khecarīm. 66. 66. He is not troubled by affliction; he is not besmeared (bound) by the fruits of deeds, he is not troubleds by death who knows the khecarimudra. Cittam carati khe yasmajjihvā carati khegatā Tenāiva khecarīmudrā sarvasiddhāir namaskṛtā. 67. 67. The citta wanders in space (khe)" because the tongue having entered khe (the hollow above the throat) moves about. For that very reason the khecarimudra is highly valued by all adepts.7

1 Mahamudra gains all perfections. * This takes the place of nabhomudra in the exposition. See verse 57. The commentary to GP explains that the tongue has first to be released from the cords which bind it to the floor of the mouth, and then to be elongated by repeated stretching and kneading. * Better, műrchā. 4 Or, delusion. . HYP: 'Not snared by death (time).'

the universe. The space between the eyebrows characterized by freedom from ' SCN, Text, p. 87. (The Serpent Potcer), speaking of khecari: 'As by this the citta roams in the Brahman (Kha = ether and space

298 GORAKHNATH AND THE KANPHATA YOGIS Bindu mūlam šariram tu širastatra pratisthitāh Bāvayanti sariram yā āpādatalamastakam. 68. 68. But the bindu1 is the cause of the body.ª In it (tatra) arise all the channels which together constitute the body, from head to foot. Khecaryā mudritam yena vivaram lambikordhvataļ Na tasya kşarate binduh kāminyālingitasya ca. 69. 69. By whom the hollow in the top of the throat is sealed by khecari, his bindu, even (though he be) embraced by a woman, does not fall. Yavad binduh sthito dehe tāvanmrtyubhayam kutah. Yavad baddha nabhomudraa tavad bindur nagacchati. 70. 70. While the bindu remains in the body, there is no fear of death.4 As long as the khecarimudra is continued, so long the bindu does not go down.5 Calito 'pi yadā binduh samprāptaica hutāšanam Brajaty ürdhvam hrtaļ saktyā niruddho yonimudrayā. 71. 71. Even if the bindu has reached the fire (yonisthanam), it straightway returns (goes up) arrested by Sakti, by the yonimudrā. Sa punar dvividho binduh panduro® lohitastathā Pāņduram sukramityāhurlohitam tu mahārajajı. 72. 72. Further, the bindu (is) of two kinds, pale-white and blood-red. The pale-white they call semen virile, the blood- red menstrual fluid. Sindūradrava sankāšam ravisthāne sthitam rajah Śafisthane sthito bindustayoraikyam sudurlabham. 73.

between the eyebrows, ajfd), and as the sound of unwritten words aiso roams in the ether (khe), therefore khecarimudra is honoured by all. Citta is khecare, what moves in the sky. This is the case where the citta is free from all nttachments. 1 Semen virile. Candramyta, nectar of the crescent moon. Müla = root. " - Khecarimudra. See above. 4 Or, "Where (is) the fear of death ?' " The idea is that the bindu is distilled above the soft palate and proceeds douw through the hollow above the throat and the suşumpl. here. " The text reads pandaro; but following B and GP, panduro is used

THE GORAKSA ŚATAKA 299 73. Rajas (menstrual fluid) secreted1 in the place of the sun, resembling vermilion, and the bindu secreted in the place of the moon-the mingling of these two is very difficult to accomplish. Binduh šiva rajah faktir bindum indū2 rajo raviļ Ubhayoh sangamādeva prāpyate paramam padam. 74. 74. Bindu is Siva, rajas (is) Sakti; bindu (is) the moon, rajas the sun; from the mingling of these two, verily, one obtains the highest state. Vāyunā šakti cārena preritantu mahārajaļ Bindunāiti sahıđikatvam bhaved divyam vapustadā. 75. 75. Then, by moving Sakti, by vayu the rajas (is) impelled and united with bindu. Then (the body) becomes divine," wonderful in appearance. Śukram candreņa samyuktam rajah süryena samyutam Tayoh samarasāikatvam yojānāti sa yogavit. 76. 76. Śukra (bindu) is joined with the moon, rajas is joined with the sun. One who knows (the means of) unitings the two is an adept. Uddinam kurute yasmād avišrāntam makākhagaļı Uddīyānam tadevasyān mrtyumātangakelarī. 77. 77. Even as a great bird is able to fly without taking rest; so indeed uddiyana may become the lion (which is) the death? of the elephant. Udarātpašcimebhāge hyadho nābhernigadyate Uddiyānasya bandhoyam tatrā bandho vidhīyate. 78. 78. This bandhas at the back of the abdomen and below the navel is called bandha of the uddiyana; there banda (mudrā) is to be practised.

1 Sthitam, sthito = 'whose natural place is,' or 'situated.' : GP reads candra. " E.g., fire does not burn it, weapons do not pierce it, etc. 4 'Means,' or 'is equivalent to." GP commentary says that the uxion of these two is Yoga. . In space, in the heavens, akisa = khe of verse 67. " E.g., as the lion kills the elephant, so uddiyana destroys death. * = mudrā.

300 GORAKHNATH AND THE KANPHATA YOGIS Badhnāti hi sirajālamadhogāmisirojalam Tato jalandharo bandhah kanthaduhkhāughanātanah. 79. 79. Because the jalandharabandha closes the network of channels (all the nadis) and stops the waterl from flowing down from the head; therefore, it destroys the host of dis- orders of the throat. Jalandhare krte bandhe kaņthasankocalakşane Piyūşam na patatyagnāu na ca vāyuh prakupyati. 80. 80. The jalandharabandha, characterized by the closing of the throat, having been performed, the nectar2 does not fall into the fire, nor is the air disturbed. Pārşibhāgena sampīdya yonimākuficayed gudam Apănamürdhvam ākrsya mūlabandho vidhīyate. 81. 81. Having pressed the yoni" with the back of the left heel, one should contract the rectum; (and then), draw4 the apana upward-(thus) is the mulabandha performed. Apānaprāņayorāikyāt kşayānmūtrapurīşayoļ Yuva bhavati vrddho 'pi satatam mūlabandhanāt. 82. 82. From the union of prana and apana, from the decrease of urine and fæces, even an old man becomes young by much (practice) of the mulabandha. Padmāsanam samāruhya samakāyatirodharaļ Nāsagradrıțirekānte japedorkāramavyayam. 83. 83. Having taken the lotus posture, holding the body and neck steady, fixing the sight on the tip of the nose, in a secluded place, one should repeat the unperishable om. Bhür bhuvah svarimelokāh somasūryāgnidevatāh Yasyā mātrāsu tişthanti tatparamjyotir om iti. 84. 84. That supreme light, om, is (that) in whose elements the worlds bhuh, bhavah and suah and the divinities moon, sun and fire exist.5

1 PC. The nectar of the moon. * Bindu. a PC. Perineum = yonisthanam. 4 Literally, having drawn. " In or you can meditate on all these.

THE GORAKŞA ŚATAKA 301 Tryah kālāstrayo vedāstrayo lokāstrayah sverāļ Trayo devāh sthițā yatra tatparamjyotir om iti. 85. 85. In which the three times, the three Vedas, the three worlds, the three accents, and the three gods are situated, that, om, is the supreme light.1 Kriyā cecchā tathā jūānābrāhmīrāudrīca vāişnavī Tridhāšaktiļ sthitā yatra tatparamjotir om iti. 86. 86. In which action and desire and knowledge, Brahmi, Raudri and Vaisnavi,ª the threefold sakti, is contained, that, om, is the supreme light. Akārašcatathokāromakāro bindu samjnaka) Tisromātrāh sthitāyatra tatparamjyotir om iti. 87.3 87. That om, in which these three letters A, and likewise U and M, which has the bindu as its mark, exist, is the supreme light. Vacasā tajjayed bījam vapuşā tatsambhyaset Manasā tatsmarennityam tatparamjyotir om iti. 88. 88. With the voice one should repeat that bijam;4 one should practice it with the bodys; with the mind one should remember it.e That, om, is the supreme light. Śucirvā'pyašucirvāpi yo japet praņavam sadā Lipyate na sa pāpena padmapatram ivāmbhasā. 89. 89. Whether (he be) either pure or impure, one who recites om continually is not besmeared by sin, even as the leaf of the lotus (is not wet) by water .? Calevatecalo bindur niscale nitcalo bhavet Yogīsthāņutvam āpnoti tatovāyum nirodhayet. 90.

1 Three times, past, present, future. Three worlds, three kinds of beings. Three gods, Brahma, ete. The consorts of the three gods. * These verses describe groups of three to include all in om. 4 Literally seed; -om. Using postures. With the mind, meditate on om. These acts should all be done continually. ' Water does not cling to the lotus leaf; so sin does nit cling to the one who recites om.

302 GORAKHNĀTH AND THE KANPHAȚA YOGIS 90. So long as the air moves, bindu1 moves; (and) it becomes stationary (when the air) ceases to move. The Yogi should, therefore, control the air (and) obtain immovability. Yävad vayuhsthito dehe tāvajjīvona-mucyate. Maraņam tasya nişkrāntistato vāyum nirodhayet. 91. 91. As long as prana remains in the body, life (jiva) does not depart. Its departure (is) death. Therefore, one should become proficient in restraining the prāna. Yavad baddho maruddehe yāvaccittam nirāmayam Yavad drstir bhruvor madhye tāvatkālabhayam kutah. 92. 92. As long as prana is held in the body4, so long consciousness (cittam) (is) free from disease.5 What cause is there for fear of death so long as the sight (remains fixed) between the eyebrows? Atah kālabhayād brahmā prāņāyāmaparāyaņah Yogino munayalcaiva tato vayum nirodhayet. 93. 93. Therefore, from the fear of death, Brahma (is) intent on pranayama, as are also Yogis and sages. Therefore, one should restrain the praņa. Şaş trimsadangulohamsah prayāņam kurute bahih Vamadakșiņamārgeņa tatah prāņo 'bhidhīyate. 94. 94. The prapa goes out to a distance of thirty-six fingers? through the left and right nostrils.8 Therefore it is called prāņa. : B gives rending cittam as does HYP, 2: 2. * Immovability, indifferent to heat and cold, ete. B reads jivo and this has been substituted for jiva of P. 4 Held in by kumbakha. s So long is the mind undisturbed. 4 Hamsa is prāņa + apāna. " The degrees of distance are as follows: naturally-twelve fingers; sleeping-sixteen fingers; eating-twenty fingers; walking-twenty-four fingers; sound sleep-thirty fingers; cohnbitation-thirty-six fingers. So the verse refers to vajroll (vee chap. sixteen). " Ida and pinglā.

THE GORAKSA ŚATAKA 303 Śuddhim eti yadā sarvam nādicakram malākulam, Tadāiva jāyate yogī prāņa samgrahaņe kşamaļ. 95, 95. When the whole group of nadis, full of secretions, is purified, then indeed the Yogi becomes capable of restrain- ing the praņa. Baddhapadmāsano yogī prāņam candreņa pūrayet. Dhārayitvā yathāfakti bhūyah sūryeņa recayet. 96. 96. Assuming the lotus posture, the Yogi should fill in the prana through the left nostril; then, having held it as long as possible, he should expel it through the right nostril. Amrtam dadhisańkāšam gokşīrarajatopamam Dhyātvā candramaso bimbam prāņāyāmi sukhibhavet. 97. 97. Having meditated on the circular image of the moon, nectar as white as curds (and) cow's milk, (or) of the colour of purest silver, one practising pranayama should find peace,1 Dakşino švāsamākrşya pūrayet udaram fanāih. Kuınbhayitvā vidhānena purafcandreņa recayet. 98. 98. Having filled in the breath through the right nostril, one should fill the abdomen slowly; having held it according to the rules he should expel (it slowly) through the left nostril. Prajvalajjvalanajvalāpujamādityamandalam Dhyātvā nābhisthitam yogi prāņāyāmi sukhibhavet. 99. 99. Having meditated on the circle of the sun, full of a mass of flame of fire burning very brightly in the navel, the Yogi who practices pranayama should find peace. Prāņam codidayā pibet parimitam bhūyo 'nyayārecayet. Pitvā pingalayā samīraņamatho badhuā tyajet vāmayā. Sūryācandramasoranena vidhinā bimbadvayam dhyāyataļı. Śuddhā nādiganābhavanti yamino māsatrayādūrdhvatah.

100. Meditating in turn on the two images, moon and sun, 100.

a (Yogi) should draw in the breath through the left nostril; he should expel it again through the other, according to the limit (of the times already explained): then having drawn in

1 Meditation is with the brenthing control outlined above.

304 GORAKHNATH AND THE KANPHATA YOGIS the breath through the right nostril, and having held it, he should expel it through the left nostril. After three months the group of nadis of the practicer becomes pure.1 Yatheştham dhäranam vāyoranalasya pradipanam Nādābhivyaktirārogyam jāyate nādišodhanāt. 101. 101. By cleansing the nadis the prana (is) restrained as desired, the digestive fire (is) kindled, internal sounda is heard (becomes manifest), (and) one becomes discaseless. Iti śrīgorakşa šatakam sampūrnam. Thus the completion of the one-hundred of Śri Goraksa. This process of breathing is the chief means of cleansing the nādis. First, various kinds of loud sounds are heard, as of hammer, drum, the ocean; then as the practice proceeds, minute sounds are heard, musical, bell, blowing conch, bird, lotus-bee, flute, small bells and bamboo instrument, in the body.

CHAPTER FIFTEEN

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS'

THE primary interest of the Goraksasataka is with the major parts of the body, the trunk, neck and head. How can those Yogis who do not know their own (body) as a house of one column, (with) nine doors, and (as presided over by) five tutelary divinities, attain perfection (in Yoga) ?" The nine doors are the seven in the head and the two at the base of the trunk. To these is added as a tenth the hole- in-the-skull, and it is through this that the soul, liberated, escapes. The divinities are Brahma, Visnu, Rudra, Isa and Sadasiva, each of whom is assigned to a particular 'centre'. More particularly, the system is concerned with the body from the standpoint of the two breaths, the six circles, the three channels, Sakti (Kundalini) and Siva. The body is pervaded by tena airs which are conceived of as vital powers, or functions of the human organism; specifically and particularly of the senses4 and the involuntary processes, moving in channels, or paths, called nadi," which are found in all parts of the body. Five of these airs are of more importance to the Yogl than are the otherse, and of the five two are of special interest; and, finally, prana, as the function

1 Many descriptions of the various physiological aspects of the system of tantra are to be found. The works of Arthur Avalon give much more detailed accounts than are here set forth. a P, verse 14. # P. verses 34-37. 4 Edgerton, 47P, 1924, p. 41. See below. . SS, 3: 6. 20

306 GORAKHNATH AND THE KĀNPHATA YOGIS of breathing, is primary.1 Prāna, vāyu and māruta seem to mean not merely air, or breath, but also vital force, the prin- cipal of life, vitality, the antithesis of physical or bodily inertness and death. The prana is often identified with the individual soul (jiva). The airs are as follows: 1. The prana is the breath,2 having its chief seat in the region of the heart. It is always found in the mouth, the nose, the navel, the kanda and the great toe." It is the most important of all the airs and its control (praņayama) is funda- mental in the Hatha Yoga. The Upanisads know a single vital principle (prana) which derives its existence from the self and which superintends the other functions.4 2. Apana, the air of the lower part of the trunk, has its chief seat in the rectum." It functions in the voiding of faeces and urine" and in other vital forces operating in the various functions of the lower portion of the body. It is found in the rectum, male organ, thighs, knees, lower abdomen, waist, and navel .? 3. Samana (samavayu), whose chief seat is the region of the navel, is the function of digestion. This air, or intestinal fire, resides, also, in all the limbs and makes the body dry.8 4. Udana, residing in the middle of the throat" is the function of speech. It is active also in the hands and feet and causes enlargement of the body.10 5. Vyana pervades the whole body1l and operates in the

bandh).12 ears, lips, throat, nose, mouth, cheeks and the navel (mani The other airs are:18 Note : P. Gorakpafataha, Poona text. (GS) PC. Commentary on P. SCN. Satcakra Nirüpaņa (In The Serpent Pouer). SP. The Serpent Poteer. B. Benares manuscript of the Gorakpajataha. GP. Gorakpa Paddhati. CGP. Commentary in GP. HYP. Hathayogapradipíka. SS. Siva Samhita. a P. 33. 1 See Keith, Religion and Philosophy of the Veda, vol. I1, 453 ff. . CGP, p. 34. 1 GP. p. 20. * GP, p. 20. " CGP, p. 20. 11 P.35. See Das G., p. 37. * GP,p. 20. 11 GP. p. 20. . P,34; SS, 3: 7. . P,34. # P, 35, 36.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 307 6. Naga, which causes eructation; 7. Kurma, which functions in winking; 8. Krkara which causes sneezing or hunger;1 9. Devadatta, yawning; and 10. Dhananjaya; the air which remains in the body after death.ª Is this the function of decay? Praņa and apana 'situated, above and below'" the diaphragm, are the most important and receive the most attention in the system. They are 'joined' in the navel.4 To the Yogi the navel is the centre of the body. Apana is drawn up to the navel, by the prana; and is there united with it (the prana). Prana and apana alternately draw each other. In pronouncing 'ha' apana expels prana; and in pronouncing 'sa' prana drives down apana. Thus is described the breath- ing process and it is conceived of as an expelling and inhaling of the jiva, or soul, which, because of lack of clear insight, identifies itself with the process.5 It is said that the final going out of prana is the exit of jiva in death. The word, harsa', derived from the process of breathing (ha+-sa) becomes a mantra, called the ajapa gayatri, the unmuttered gayatrī. So the Yogi 'repeats' this mantra, of incalculable power, continually, twenty-one thousand six hundred times in a day and a night.e In Yoga practice these two, prana and apana, are to be joined. The knowledge of how this is done is of great importance to Yogis? and belongs to the highest knowledge,8 delivering from old age and death." But the texts are more specific about the knowledge that is required of the body. The Yogi should add to his general knowledge (of the body), and of the pranas, that of the nadis, the six centres, and the sixteen supports (adhara). The vital forces function through the nadis,i0 sometimes called channels, or arteries, or fibres. They are paths of power, not gross channels, but subtle lines." They are spoken of as 72,000 in number12 or as 3,00,000,13 or as

1 B, 33 * P.37. # P, 42-44. $ P. 42. Sce Brown, JAOS, vol. XXXIX, p. 108. . P. 42-44. , P. 41. · P. 45. . HYP, 2: 47. 10 P. 26. 11 SP, p. 115. " P, 25; HYP, 4: 8. P, 13.

308 GORAKHNATH AND THE KANPHATA YOGIS 2,00,000.1 Among these seventy-two are of considerable importance,a but they are not named. The nadis are spoken of as a network pervading the body and having their origin in the kanda. They all have their ends (outlets) in the openings of the body. The ten chief nadis are ida, pingla, suşumņā, gāndhārī, hastijihvā, pūşā, yašasvinī, alambuțā, kuhuf and famkhini.a They terminate respectively in the left nostril, the right nostril, the hole-in-the skull (anterior fontanelle), the left eye, the right eye, the right ear, the left ear, the mouth, the male organ and the anus. Of these nadis the first three are the most important and receive major attention as the paths of the prana. They are of vital importance in pranayama and the raising of Kunda- lini Sakti. The first two are subordinate to the third, through which, by Yoga, prana is supposed to pass by way of the various centres out of the body through the brahmarandhra. Ida, pingla and susumņa are called respectively moon (candra, sasi), sun (Sūrya, mihra) and fire (agni);5 and Gangā, Jumna and Sarasvati. Ida is feminine, pingla is masculine. They both indicate Kala (death) and susumna devours Kala .? Ida was the universal mother, the mother Earth.8 Suşumņā is called also brahmanādi (The Brahma-channel)," Śünyapadavi (path-of-non-existence, empty-path), brahma- randhra (hole-in-the-skull), mahapatha (the-great-highway), śnaiana (burial-ground), fambhavi (Durga; sacred to Siva), madhyamärga (middle-path), and saktimarga (path of sakti).15 It is identified with the spinal cord,11 and is said to extend from the muladhara to the vacuum below the hole-in-the skull. It is the path of enjoyment, in which male and female unite. Ida and pingla arising in the left and right scrotum (?) (kanda) ascend alternating from left to right, having thus gone around or through, all the centres ('procceding spirally they meet the

: GP, 13. * P, 26. For other estimates see SP, p. 130. Siva Sanuitd speaks of fourteen as important. P, 27, 28. * SP, p. 131. $ P, 32; SCN, p. 4. - . HYP, 3: 51. 4 P, 29, 30, 31. . JRAS (1890), p. 344. Dr. G. W. Brown pointed out that ida is Dravidian for 'left. CP, HYP, 2: 46. 10 HYP, 3: 4; SCN, p. 145. 11 So DHIP, vol. II, p. 354. SS, 5.121.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 309 suşumna in each cakra') and proceed to the space between the eyebrows, where they form a plaited knot with susumna and thence continue to the left and right nostrils. They also form a plaited knot with susumna in the kanda. They are pale, moon-coloured, and lustrous red, sun-coloured, respectively.'1 Suşumņă, the chief channel, lies between ida and pingla. It is the path of the Kundalini.2 The door at the lower end of the susumņa is called brahmadvara.a The suqumņā is three- fold in its constitution; its inner fibre, very subtle, is the pale nectar-giving citriņīnādi, the brāhmānādī. The channels are conceived of as full of impurities or secretions.4 The Nadis should be cleansed of their impurities by performing the mudras, etc. (which are the the practices relating to the air) isanas, kumbhakas and various curious mudris." Other means also are used. For special persons, those in whose channels is an excess of fats and phlegm a special set of six duties (satkarmani) is enjoined. In the cleaning of the paths pranayama is the chief agent. When the channels have been cleansed the body becomes . lean and of a glowing colour, the health is good, the appetite is strong," divine sounds are heard (a most desirable state), and prāņāyāma can be performed effectively, namely, Kunda- lini can be raised (the aim of the Hatha Yoga).8 The lotuses, circles, wheels, centres, vital stations (padma cakra, adhara) may be conceived of as positions or locations in the body where various aspects of vital force reside. They are often identified with the ganglia at various levels along the spinal cord; but this may not be accurate. They are not in the plexuses, but in the spinal column." They are 1 SCN, pp, 5, 6. : GP, p. 19; SCN, p. 4. & HYP. 1: 58. . HYP, 2: 21, i; 2: 22. a HYP, 4: 18. See below. 4 P. 95. 1 HYP, 2: 20. * HYP, 2: 19; 2: 20. . SP, p. 76. I find that Dasgupta, in the second volume of his History of Indian Philosophy, takes this position. He says: "How far the cakras can themselves be called nerve-plexuses is very doubtful, since the nerve-plexuses are all outside the spinal aperture; but if the kundalini is to pass through the aperture of the citrini nadi and at the sume time pass through the cakras, the cakras or the lotuses (padma) must be inside the spinal cord. . . . A nerve-

310 GORAKHNATH AND THE KANPHAȚA YOGIS most complicated in their symbolism and are not easy to describe. Conceived of as stations along the susumna, which passes through them, they are viewed in relation to the successive positions which Kundalini reaches in her ascent to the place of Siva. From the standpoint of creation, each padma may be conceived of as a place of union of Sakti and Siva, each having within itself both male and female, divi- nities and forces. Each, except the last, may be viewed as a microcosm, containing all the forces of creation. Besides, each contains the union symbol of the yoni-linga, in triangle and linga, or letter and bindu, crescent and circle. They are described as lotuses (padma) with varying numbers of petals, each leaf having its letter, called bija with bindu, and all drawn with symbolic use of colour, and mythical animals. The various figures, triangles, squares, and the like belong to yantra, the letters with their bindus to mantra. The latter as (mantras) are to be meditated upon in turn proceeding from right to left. The cireles, or lotuses, are a characteristic element in the Yogi's conception of the Hatha Yoga. The lotuses, except the last are also called Piphas,1 and are seats of Sakti. The names and locations of the various cakras, beginning with the lowest, are as follows:" 1. Muladhara, at the base of the spinal column. 2. Svadhisthana, at the root of the male organ, or the male organ.ª 3. Manipuraka, in the region of the navel. 4. Anahata, the heart lotus. 5. Vifuddha, in the throat. 6. Ajnd, between the eyebrows, within the skull. Related to these most intimately are two other regions of the body, the kanda and the brahmarandhra; the former in the lower part of the abdomen, the source of all the nadis, the latter at the anterior fontanelle. physical interpretation of them as nerve-plexuses would be unfaithful to the texts.' P. 356. Quoted by permission of Macmillan and Company, Publishers. : See note under Devi Piltan in chap. five. CP and SP. * The descriptions are based for the most part upon P, SP, CGP * P, 22.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 311 The lower five are counted as centres of the five forms of matter-carth, water, fire, air and ether, each with its appro- priate letter with its bindu, known as its bija mantra, and its colour. At the top of the head (brahmarandhra) is the blissful abode of Paramasiva-Śakti. As centres of characteristic vital forces, the cakras become the objects of concentration of thought or of fixed attention and in them are to be discovered the mysteries of creation and the psychic energies of Kundalini. Not only does each centre contain a special form of substance and power but also of bliss or of ecstatic experience. The mūladhara,1 is also called ādhāra, gudādhra, gudasthāna, bhmandala, mulacakra, and is described as located in the gudadvara, 'the door of the anus.' Moreover it is attached to the mouth of the susumna thus being the lower doorway of the brahmarandra, or sușumņa. This adhara is the principal seat of the apana. It consists of a lotus with four petals, red in colour, upon which are the golden letters a, a, i, (v, ś, $ and s, with their bindus), which are objects for meditation. In the centre of the lotus is a yellow square, surrounded by eight shining spears, the emblem of earth (Pythivi). The tips of the spears are shaped like'a woman's breasts, In the centre of the square is a red triangle resting on its apex, symbolizing the yoni, and called Kamarupa. It is described also as the triangular place of fire, looking like burnished gold, that by which kama is felt. In the yoni stands the self-existent linga, with its dise of light like a jewel, around which is coiled eight times, and shining like lightning, Kundalini. She is asleep closing with her mouth (head, face) the aperture of the linga. Here in particular is the brahmadvara where she drinks nectar, and produces words, or is the source of sounds. She is to be meditated upon, here, as a girl of sixteen in full bloom (Balasundarl). Moreover, she is the support of the body as Sepd of the earth. On the triangle rests the blja, or seed, or charm of the cakra, the letter (I, lang), yellow in colour, the bija-mantra 1 mūla, root; guda, anus; bhu, earth; dvdra, door; sthana, place; mandla, circle.

312 GORAKHNATH AND THE KANPHATA YOGIS of earth and also of Indra. The tip of the bija rests on the elephant of Indra, In the bindu or dot of this letter is the four-headed, four-armed Brahma, shining like 10,000,000 suns, seated on a hamhsa, or swan. By his side is Dakiņl Sakti. She is a terrible form of Kali, who feeds on human flesh; and who casts the evil eye upon children causing them to pine and die, by consuming their livers. She carries in her four hands a spear, a staff with a human skull, a sword and a cup of wine. She is fierce and plump, and is clad in a black antelope's skin. She is sitting on a lotus. Svädhisthana, is also called jalamandala, because its tattva or form of matter is water (jala). It is also known as medhradhara.1 This centre is at the root of the male organ, some say that organ itself. The lotus consists of six petals of a reddish colour bordering on orange, upon which are written in gold the letters a, vi, H, 4, ₹, a (b, bh, m, y, r, and 1 each with its bindu). Within this cakra is a white half-moon, luminous as the autumn moon, and within this the watery region of Varuna. Some say that the moon has an eight- petalled lotus on each side of it. The central bija is a (o vang), the bija-mantra of Varuna, in white, resting on a makara, a legendary creature, a fabulous sea-monster, resembling an aligator, the vehicle of Kama. In the bindu sits the four-armed Vișnu, luminous, blue-coloured, dressed in yellow, wearing the suastika, a garland, and the great jewel, both luminous, He holds the conch, discus, mace and lotus in his hands and is seated on Garuda. Within the circle of the moon, and associated with Visnu, is the Goddess Sakinia seated on a red, double lotus. She is a demon attendant of Kalr, blue in colour. In her four hands she holds a trident, a lotus, a drum and a battle axe. She is three-eyed, ferocious in aspect, showing her teeth (fangs), while a streak of blood issues from one of her nostrils. She is a wish-granter, and is exalted with the nectar. Prana, which arises with the syllable sva, rests in this cakra and represents the paralinga. Between the two cakras, the muladhara and the svadhisthana is the yonisthana, spoken of as the image of desire. It is the

Medhra, the linga. * GP, p. 15. Śiva Samhitā says Rākiņī.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 313 four-fingered space between the anus and the root of the male organ, described as two fingers-breadth from each of them. It is further characterized as the place of Siva-Sakti, the place of enjoyment, and as Kamarupa. In part, at least, this seems to be identified with the triangle of the muladhara.1 Its position, as here described, must involve the idea that the body contains within itself both aspects of the creative power, reminiscences of the thought of ardhanari. The place is sometimes spoken of as the Gaurīpītha. The manipüraka, also called nābhisthana, ravisthāna, sūrya- sthanaa, is situated in the region of the navel. It contains ten blue petals, with the letters , a, t, d, , , , +, +, , (d, dh, n, t, th, d, dh, n, p, ph, also in blue, each with its bindu). It is the seat of the element fire, of the sun, and of the samana. In the centre of the circle is a read triangle, bordered by three svastikas and containing the bija-mantra i (r, rang)3 also in red. This centre is also viewed as the seat of rajas, the menstrual fluid,4 and, as the sun, the cakra is said to soak up the nectar (bindu) from the moon. The bija rests on a ram, radiant like the rising sun. Sitting above the triangle is Maha- rudra, red in colour, but white with ashes, three-eyed, with hands extended to grant boons, or to dispel fear (vara- and abhyamudras). He is the destroyer of creation. In one hand he holds a rudraksa rosary, in the other a weapon. He is scated on a bull. Beside him is Lakini Sakti, blue in colour, four-handed, seated on a red lotus. She carries in her hands a thunderbolt, and a weapon of fire, while the other two hands are in gesture as are Rudra's. Her breasts are ruddy with blood and fat which drip from her mouth. She is fond of meat and of rice and of dal cooked and mixed with meat and blood. The circle, or lotus, of the heart is called anahata, hrdas- thana.5 Its name suggests the sabdha brahma (sound) which is heard, produced without striking two things together. It is the seat of the prana, and the purușa or jivatman, and includes,

1 PC 18 so places it. " Rang is the seed-mantra of fire. " Nabhi, navel; ravi, sun; rūrya, sun. 4 The kanda is conceived of as in the region described as the navel and is the place of fire symbolized by the yoni. . Hyda, heart.

.

314 GORAKHNATH AND THE KĀNPHAȚA YOGIS according to the Upanisads, both heart and lungs. Its element is air. The lotus consists of twelve petals of a golden colour, upon which are the letters, क, खे, गं, घं, हं., चं, छं, नं, झ, लं, ¿, a (k, kh, g, gh, c, ch, j, jh, n, t, th, each with its bindu, and all painted red). The circle is bright-red in colour; within this is a double triangle, smoke-coloured, in the centre of which is a golden triangle containing a linga, bright like shining gold, with a white crescent in its head, above which is a bindu. The bija-mantra of this cakra is 4 (y, yang), black, resting on an antelope. Above the double triangle, but within the circle sits Isvara with hands in gesture for granting boons and dispelling fear. The god is three-eyed. With him is associated Kakini Sakti with two hands as Isvara, her other two containing a noose and a skull. She is yellow in appearance, happy (that is, in excited mood), auspicious, three-eyed, benefactress. Her heart is softened from drinking the nectar. She sits on a red lotus and wears the skin of a black antelope. This lotus is the seat of desires, of the samskaras or records of deeds, and of the egoizing faculty. It contains also the celestial wishing- tree bestowing more than the suppliant desires. (But below the andhata is a small eight-petalled, red lotus containing the wishing-trec, considered also as the seat of the istha devata wandering among trees laden with fruit, flowers, and birds. It is called the anandakanda.)1 When the manas is completely restrained or fixed in the heart, the Yogi attains conscious- ness of identity with Siva. In the throat, or at its base, is the cakra called Vifuddha, kaņthadesa,2 candrasthāna, jālandharpīțha, bhāratisthāna. Another name, derived from the fact that the khecarimudrd is performed there, is vyomacakra. It is also called the nabho- mandala. It is the residence of udana. Its element is ether. It is the seat of bindu. This lotus contains sixteen petals, of a smoky-purple colour, containing the crimson letters at, ari, 6,3, , a, #, ., a, a, t, u, aif, aif, ar, si (a, a, i, u, ü, r, l, e, ai, o, au, and the two breathings a, a, each with its bindu). These are all the vowels. Within the circle of the petals is

1 SCN, pp. 58, 59. * Kantha, throat; desa, place; candra, moon.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 315 the blue field of akasa, space, and within this, again, a crystal- white triangle, within which is a pure circle of the moon which contains a white elephant. Upon the beast rests the bija- mantra of this cakra, (h, hang, the symbol of ether, akāsa). In the bindu of the bija is Sadasiva,1 with body half silver, half gold, seated on a bull. He is five-faced, three-eyed in each, covered -with ashes, having a tiger's skin and a garland of snakes. He carries in his several hands a trident, an axe, a sword, a vajra (thunderbolt), dahana (fire?), a bell, a goad, a noose, and shows auspicious gestures. With him is Gauri, Sadagauri, who is one-half of Siva's body, with ten beautiful arms, five faces each with three eyes. She has a noose, a goad and a book, and is in auspicious gesture. She is seated on bones. (Or, he is accompanied by Sakini, in yellow raiment, carrying in her four hands a bow, an arrow, a noose and a goad.) She is 'white.' The ajna is also called the uddiyana and the jfana-lotus. It is situated between the eyebrows, and back of them, and consists of two white petals on which are the letters g and (h,and ks variegated in colour and with their bindus). They are the bijas of kalas. Kala, a digit or one-sixteenth of the moon's diameter, refers to Siva as bearing one-sixteenth of the moon. This cakra is the seat of the buddhi, ahamkara, manas and the indryas (the sensory and motor functions), all in subtle state. It is the circle of command over movements. It is the place of uninterrupted bliss. The circle of this lotus is white and within it is a white triangle containing a white linga called itara linga. Here is Paramasiva.ª The bija-mantra of this cakra is & (om). As the inner atma this om is pure mind, buddhi, like a flame. Above it is the crescent moon, above that the bindu from makira (m) and still higher the half crescent moon. The goddess of this lotus is Hakini, six-faced, like so many moons, with six arms bearing a book, a skull, a drum, a rosary and with two hands extending in auspicious gesture. She is seated on a white lotus, drinking ambrosia. Each of these cireles is described by Gheranda as a dhāraņā and the characteristic effect of fixed attention on each is noted.

1 Sadā, eternal. * Parama, the highest.

316 GORAKHNATH AND THE KANPHAȚA YOGIS Two other centres are included in the scheme, the kanda and the sahasrāra. The former, the kanda, is called also kandayoni and nādi- cakra. Descriptions are contradictory and do not make clear just what is meant and it has been suggested that it is the uterus, or the testes. It is spoken of as the meeting place, or the origin, of all the nadis, the place whence all the vital airs flow. It is shaped like an egg, and above it Kundalinī is coiled eight times and is asleep. It lies between the anus and the root of the medhra (male organ). And, again, it is said that it is strung on the suşumņa in the manipuraka. It is clearly close to the source of creative forces. Dr. Dasgupta says: Other accounts of these nadis hold that the idd proceeds from the the right testicle and the pingla from the left testicle and passes on the left and right of the susumnd in a bent form (dhanur akare). The three, however, meet at the root of the penis, which is thus regarded as the meeting of the three rivers. . The final goal of the Kundalini Yoga is the top of the head, the brahmasthana, brahmarandhra, known as the hole-in-the- skull, the nirvanacahra (circle where release is achieved), mahapatha (the great path of release). It is the place of final bliss (brahmananda). It is situated above the end of the suşumņă. Because it is a lotus of 1,000 petals it is called sahasrara. It has its head downwards, and its clustered filaments are tinged with the colour of the young sun. Each of the petals has upon it a letter of the alphabet, and they are recorded on the leaves and read from right to left, 50 x 20 = 1,000, one-thousand letters in all, each with its bindu; within this lotus is the full moon, resplendent as the clear sky, moist with nectar. And within this is a triangle, and in this the great void shines Sunya (void) which is the subtle bindu, which is para bindu, which is Isvara, having as its centre the abode of Brahma. Above the bindu, in the aperture is Sam- kini, the goddess who creates, maintains and destroys. Within this lotus is the full moon, resplendent as the clear sky, moist

1 DHIP, vol. II, p. 354. Quoted by permission of the Mac- millan Company, Publishers.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 317 with nectar. Here is experience of final union, unmant, where the bond of attachment with the world is cut and the bliss of release is enjoyed. Here Siva stands, free from all illusion, with Nirvanasakti. In the triangle in the sahasrara are three bindus; the (hang), the male, the other two in the form of sa which is Prakriti. The two bindus make up the third as visarga (:) so that their union is hamsah. The divine form here is one-half of Siva (Sivardha) united with nada which calls or draws out bindu. Below this level are the forms of creative union in cakras down to muladhara. But here is the undivided origin of all dual forms. This high place is, viewing the Kundalini as she moves upwards, the level of dissolution. Sakti here is nirvanasakti. The fruit of "knowledge' of sahasrara is final bliss. The cakras which the Hindus mention are numerous, but those already enumerated are the principle ones. Under the name of adharas, seats of vital functions, they are objects of meditation. The word is said to mean 'container."1 The list of sixteen as supplied by the commentary2 to the Poona edition of the Goraksasataka, together with their positions, which includes those already described is3 as follows: (1) Padangusthadhara (great toe); (2) Muladhara (anus); (3) Gudādhāra (rectum); (4) Medhrādhāra (linga); (5) Uddi- yānādhāra (above the navel); (6) Nābhyadhara (navel); (7) Hrdayādhāra (heart); Kanthādhara (throat); (9) Ghantikadhara (soft palate); (10) Tatvadhāra (in soft palate); (11) Jihva- muladhara (root of the tongue); (12) Urdhvadantamūladhara (root of upper front teeth); (13) Nasagradhara (tip of the nose); (14) Bhrumadhyadhara (a point between the eye- brows); (15) Lalatadhara (forchead); (16) Brahmarandhrā- dhara (top of head).4

1 SCN, p. 80. # To verse 13. They are supplied from the Siddha-Siddhanta-Paddhatt. ' In the detailed accounts a number of cakras are described which occupy the space between these. Pandit Gopi Nath Kaviraj, in The Princess of Wales Sarasvati Bhapana Studies (in 1923), enumerates and describes a number which he found illustrated in an old coloured chart. The list agrees only in part with the ordinary ones.

318 GORAKHNATH AND THE KANPHATA YOGIS A list with their names is given in Hathayogapradipika (3: 72, note), and still another list is given in the Goraksa- Paddhati (comment on verse 13). In general, it may be said that these lists refer to the same portions of the body, the descriptive terms varying.1 The books give some attention to the dhatus or secretions of the body, whose removal, or drying up, or conservation is desired. They are seven in number, the skin, blood, flesh, fat, bone, marrow and seed. They include the five elements which co-operate to uphold the body. The union of bindu and rajas is the aim of the Yoga; and, although it is difficult to achieve, its realization is the highest state. The place of union is of the highest importance. Bindu is of two kinds, pale-white and blood-red,a and is the root or cause of the body." Its conservation is both the protection and the preservation of the body. Primarily bindu as pale-white is the semen virile,4 the circular image of the moon, nectar, white as cow's milk, curds and silver. It is the product of the moon and is distilled to the left of the space between the eyebrows. Its seat is in the hollow above the throat, the Vyoma cakra, also described as the hole at the upper end of the susumna." Thence it naturally proceeds down through the susumna to the place of fire, in the mula- dhara, or in the nabhisthana, where it is consumed. For this reason the khecarimudra (see next chapter) is performed to hold the bindu in its native station; and other devices are used to cause it to return after it has actually gone down. It is Siva. The conservation and control of the bindu is of great importance. Rajas is the menstrual fluid. Its source, or station, is in the place of the sun, the circle of the sun full of a mass of flame, very bright, in the navel. It is Sakti. It is rajas that drinks the soma (=bindu) falling from the moon. The symbolism of the descriptions represents the creative act according to the philosophy of the Saktas, and the energy of the soul in the various levels or cakras, where the two principles are brought together.

= See also SCN, p. 80. 4 P, 72. HYP, 3: 51. * P, 72. = P, 68. * P, 71, 73, 74, 76, 99.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 319 Kutilangt (crooked-bodied), Kundalini (coiled), Bhujangi (she- serpent), Sakti, Itari, Kundali (colled), and Arundhati-these words are synonymous.1 All the Yoga practice refers to Kundalini.ª She is described as coiled eight times around the linga, like a serpent, asleep, with her head (mouth) closing its aperture completely: Iyanger says three and one-half times. She is Sakti, Parame- svari, the Infant Widow and Tapasvini (female ascetic). Her place is between the guda and the linga. She is in all the mantras, e.g., in all the letters, in all the lotuses, since the letters are her manifestations. She is the supreme Sakti active in both man and in the universe as prakrti. She is best described in connection with her functions in the practice of Yoga which are set forth in the next chapter. Importance is attached to the knots (granthi) the chief of which are the plaitings of the nldis in the kanda and in the ajna. The total number is fourteen. The cakras contain some of them, Brahma in the anahata and Rudra in the ajna. The knot in the ajna is called tribeni. Five sheaths (vyoman) are also mentioned. They are ākāsā, prākāša, mahākāša, sattvākāta, and sūryakafa. They refer to realms of experience. The commentary on verse thirteen of the Poona edition points out that the Yogi should know and meditate upon these. They are described in turns as freedom from impurities, like great darkness, like destroying fire, one's real form, and the sun shining like a thousand suns. They are also described from above down through the cakras to the muladhara. In this case the first is white, the second red, the third like fire, the fourth is blue and the fifth like light- ning. By looking at these (vyoman) one becomes like the sky. Akisa in the visuddha is the sheath of liberation. They (vyoman) are the substances of the cakras. In recent times efforts have been made to relate the physio- logy of the Hatha Yoga to that of present-day science. Notably, Dr. Brajendranath Seal, in his The Primitive Science of the Ancients,s has attempted, in the chapter on 'Hindu Physiology and Biology,' to identify the cakras with the

1 HYP, 3 : 97. * London, 1915. * HYP, 3:1.

320 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS plexuses of the human body. Previous to that1 Major B. D. Basu, I.M.S., worked on the same problem. A recent, elaborate comparison of Hatha Yoga physiology with modern anatomical science is found in the little book, The Mysterious Kundalini, by Dr. Vasant G. Rele.ª This author, who is interested in explaining the effects or accomplishments of Yoga from the standpoint of modern physiology, identifies the pranas with the nervous energies, the five chief airs being the five important subsidiary nerve centres in the brain and spinal cord; the cakras with the plexuses, involving both spinal and cerebro-spinal automatic nervous systems; su- şumņă, ida and pingla with the sympathetic system; the nectar from the moon (bindu) with the cerebro-spinal fluid; the saktis of the various cakras with the fibres connecting them with the spinal nervous system; and brahmarandhra with the cavity in the skull. Particularly does he connect the plexuses with the cerebro-cranial automatic nervous system and the Kundalini with the right vagus nerve.8 His position is that by means of the Yogic methods, praņayama, bandha and mudra, the Yogi gains control of the automatic nervous system, especially that portion of it which controls the involuntary vital activities related to the plexuses. In this way does the author explain the voluntary control which the Yogi exercises over consciousness and his ability to produce trance and self-hybernation. Ecstatic experiences which occur, as plexus after plexus comes under control of the Yogi, are described by Dr. Rele as follows:4 A Yogl when he develops his automatic nervous system, becomes so engrossed in it that the somatie functions of his Supumnd ndi and the knowledge of the relation with the eternal world are held in abeyance and he sees his own self which pervades the whole universe and becomes one with it. ... When this Kulakundalini is awakened or made active, it forcea a passage through the different 1 See Guy's Hospital Gazetteer, London, 1889, and Foreword to SBH, vol. XV, pt. 4, 1915. Bombay, 1927 (Third Edition, 1931). * Pp. 39, 47, 101, 110. Dr. Dasgupta (DHIP, vol. II, p. 356) saya: "Kundalint itself cannot be called a nerve and it is distinctly wrong to call it the vagus nerve, as Mr. Rele does.' Quoted by permission of Mecmillan and Company, Publishers. 4 Pp. 39, 47, 101, 110.

MORE IMPORTANT PHYSIOLOGICAL CONCEPTS 321 cakras and excites them to action, and as it rises step by step, the mind becomes opened and all visions and wonderful powers come to the Yogi, when it renches the brain. The Yogt then is perfectly detached from the body and the mind, and the soul finds itself free in all respects. ... When a Yogl becomes a perfeet adept in the control of Kundalin . . . the soul is free to move out of the Brahmarandhra, in which it was kept in captivity, and occupies a bigger cavity surrounding the brain and the spinal cord known as Ahasa, and becomes absorbed in the infinite intelligence from which it emanated. The Yogi, when in this state of Niroikalpa-samadhi, identifies himself with that which he contemplates, and acquires certain supernatural powers. ... I would, therefore, define Kundalini- Yoga as a science of physical and mental exercises of a particular form by which an individual establishes a conscious control over his automatic nervous system, to be in tune with the Infinite.

21

CHAPTER SIXTEEN

CHIEF AIMS AND METHODS1

THE Kundalini Yoga makes large use of the doctrine of the union of Siva and Sakti; that is, it swings around the ideali- zation of the experience of the ecstasy that arises in creative union. From the lowest centre (the muladhara) to the place of final bliss (in the sahasrara), each level, conceived of as a place of enjoyment, is symbolically the station of a god and a goddess; and at each of the stages in her ascent, the Sakti drinks the nectar ofthe crescentmoon. Back and above this dual concept is that of the ardhanari. The discipline of the Yoga, in so far as it concerns the lifting of Kundalini from her place in the muladhara to the region of the bindu, the nectar of the moon, which lies in the hollow above the throat, may be described as a series of manipulations of bodily functions, physical exercises and with accompanying mental concentra- tions, whose physical and psychical reactions are interpreted in supernatural terms as enjoyment of the Lord (Siva) by Sakti. The thrills, or ecstasies, engendered by excitations all along the sușumņa, are regarded as religious experiences.2 In this aspect of the system the female creative energy is raised to higher and higher levels in the body and experiences of union in succeeding cakras become more and more subtle. Since the analogy is that of the union of Sakti with Siva, the physical union of man and woman, when the former, at least, is a Yogi of advanced powers, becomes of great signi- ficance. The disciplines of the Hatha Yoga enable the adept to reverse the process of nature, so as to detain the bindu in

" In this chapter descriptions of the various processes are limited to the more important details, sufficient only to illustrate the method and the results of Hatha Yoga.

CHIEF AIMS AND METHODS 323 its original receptacle, or to draw it back, along with rajas, after the actual union. The former aspect of the case is illustrated by the following statement. By whom the hollow in the top of the throat is sealed by Khecari, his bindu, even (though he be) embraced by a woman, does not fall. And the other aspect of the discipline may be considered from the point of view of vajrolf and similar practices as described below. There is here either a stoppage of the natural function or its ultimate reversal. So, while there is a discipline which concerns itself simply with the body of the adept, there is also the method of some aspect or other of the vamacara. The union of male and female may be of equal significance with the more subtle dis -. cipline for the ends of the Yoga, and may symbolize the union of Siva and Sakti. But, in this case, adepts are careful to point out that for the truly prepared alone is this form of the ritual profitable for the highest experience; for they only are able to retain the bindu or to draw up the bindu-rajas so that the act of coition becomes not a procreative act but an experience in the seat of Siva. As will appear later, special disciplines look to this reversal of nature. In other words, this discipline is for those only who are ripe for release, for men of great attainments, useful and deserving." Furthermore, so exacting is this process, that it is impossible for the Yogi to work out the whole of the discipline in a single incarnation. Consequently, those who are actually carrying out the practices are adepts who have already arrived at its final stages through the practice of Hatha Yoga in a series of lives lived under conditions favourable to ultimate success in Yoga.8 Undisciplined, untaught men perform these acts to their own degradation and ultimate destruction. Asana, mudra and bandha may be looked upon as types of physical exercise whose aim is a healthful development of the body and the proper stimulation of the seminal (or ovarian)

: GŚ, 69. a HYP, p.ii. In the Garuda Purdea it is stated that the stages in 1 PC, 9.

the development of the Yoga are: being born a woman; then, as a Sudra, a Vaisya and a Brahman devoid of mercy; then, gradual improvement to the stage of Yogl and jnani .- Iyangar, HYP, p. 73.

324 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS glands. Always it must be rememberd that loss of the bindu leads to disease, old age and death. It is claimed that these disciplines contribute to the retention and assimilation of bindu, yielding both vitality and victory over death itself. The system rests, further, upon the conception of the female principle, or power, as ultimately the formative, or creative, energy of the universe; and upon the interpretation of physical and psychical experiences as the realization of the divine creative union. The trance, or unconsciousness, which is the outcome of prolonged effort, is the samadhi which trans- cends duality. The ecstasy bordering on samadhi is often sheerly sensual. In fact, there is plenty of authority for the statement that physical union is the way to release. In the accounts in the text-books of the Hatha Yoga, the two aspects of the discipline, that which deals wholly with matters within the physical frame, and that which involves two individuals are so interwoven, and the shifting from one to the other is so frequent and abrupt, that it is sometimes difficult to separate them. In the terminology of the Hatha Yoga, the two elements whose union is sought are the sleeping, female serpent (Kundalini) resting with her head in the aperture of the male organ and the bindu lodged in the hollow of the throat. She drinks the nectar where she is, or is to be, drawn upwards (by means of pranayama and other disciplines) through this, the brahmadvara, to higher centres, finally to the seat of bindu. She may enjoy the nectar at any of the stations along the susumna although the aim is union in the highest place. But, in all cases she drinks the nectar of the moon. In order that Kundalini may appropriate the bindu she must be aroused and moved, and, for this purpose, asana, prāņayama, mudra, bandha and the other exercises are employed. It is further to be noted that behind all this is the age- long Indian view of the misery of the world, involved in all creation, which is to be removed in the final achievement of samādhi.1

1 J. Ghosh, in A Study of Yoga, p. 330, says: 'The Yogi seeks elimination of misery and that alone.' Does he not seek bliss also?

CHIEF AIMS AND METHODS 325 And again, as the various levels of union are reached, as Kundalini is lifted, supernormal powers of differing kinds are attained. But the higher and more subtle forms both of power and of experience are the aim of the adept. Before proceeding with details of the discipline, it may be well to state in another form its aims and methods: A. Aims: (1) Immobility of body and of mental processes by āsana, mudrā, bhanda and prānāyāma. (2) Retention of the breath. (3) Retention of the bindu. (4) The ecstatic experiences of the union of rajas (Kundālini) and bindu (Siva) at various levels in the body. (5) Supernormal powers. (6) Final release. B. And to these ends: (1) Cleansing of the nadis. (2) Breath control. (3) Asana, mudrā and bhanda. (4) Miscellaneous practices. In the first place, the strenuous (hatha) physical exercises of this system aim at health and vigour of body, without which the Yogi would be unable to carry out the whole of the difficult discipline and arrive at success. Consequently, attention is given to food and environment. Diet should be sparing.1 Food should be very soft, sweet, good tasting,2 and the Yogi should drink milk and abstain from bitter, acid and salty food.a He should limit his meal to three-fourths of a stomach-full, leaving one-fourth of the space for the passing of the prana (in the exercise of pranayama). The books go into considerable detail about 'good' and 'bad' food. The former should be well-cooked with ghi, rice, wheat, barley, sugar, butter, white-honey, ginger-root and some fruits and vegetables. On the other hand foods to be avoided are those highly spiced, some green vegetables, fermented and oily food, those mixed with till and rape seed, intoxicating liquors, fish, meat, curds, chassa, pulses, plums,

P, 54. * P, 55. * P, 53.

326 GORAKHNATH AND THE KANPHAȚA YOGIS oil-cakc, asafctida, garlic, onions and so forth;1 also foods heated a second time, dry foods, minor grains and vegetables that cause a burning sensation." The Yogi should choose a small room, in a solitary place, comfortable and clean, 'in a secluded place, in a country governed by a dutiful raja, in a land of plenty and free from disturbance.' He must be chaste and a renouncer of worldly pleasures; fire, women, travelling, and so forth should be shunned;8 likewise the society of evil men.4 He should avoid also early rising, the cold bath, fasting and bodily exertion;5 and he must have a guru, or spiritual guide. As the Siva Samhita puts it, only the instruction imparted by a guru by word of mouth is of use (3: 11). In considering the details of this Yoga it is necessary to note in all cases the bearing of the practices upon physical and mental excitements and upon the reactions to them. The immobility of mind and body is sought through high tension. The chief postures (asanas) are kamalāsana (padmāsana) and siddhasana. The second is often spoken of as the best, the only necessary one, and is as its name implies, 'the perfect' asana. Of these the first two are described in turn as follows: (The [Yogi] should press firmly the heel of the (left) foot against the perineum (and) the (right) heel just above the male organ, keep- ing the body fixedly erect, immovable; the senses under control; and with motionless gaze should look at the spot between the eye- brows. This (posture), which is the opener of the door of release, is called siddhasana. And having placed the right foot upon the left thigh and likewise the left (foot) upon the right thigh, and having grasped firmly the grent toes with the hands crossed from behind (and) fixing the chin on the chest (the Yogi) should gaze at the tip of his nose. This (posture), the destroyer of disease and mental and physical distur- bances, is called padmisana." This latter is described in the Hathayogapradipika as follows:

1 HYP, 1: 61. : HYP, 1: 62. * HYP, 1: 62, 63. . HYP, 1: 63. * HYP, 1: 63. Further details concerning things to use and to avoid are found in Siva Samhita, 3: 33, 35. * GŚ, 11, 12. In the former, the Siva Samhita suggests pressure upon the yoni and linga respectively.

CHIEF AIMS AND METHODS 327 Having placed the feet, bottoms up, firmly upon the thighs, and similarly having the handa, palms upwards, between the thighs; having the eyes directed to the tip of the nose, the [Yogl] should press the roots of the upper front teeth with the tongue; and, having rested the chin upon the chest, he should expel the breath slowly. This, styled the padmasana, is the destroyer of all diseases. It is difficult to master, (but) may be perfected in (this) world by a wise man (by a man properly taught). An interesting list of asanas is given in the Hathayoga- pradipika,2 and there their bearing upon health and the eradi- cation of disease is recorded. One of these, because of its reference to Gorakhnath, may be of special inteterest: [The Yogi] should place the ankles (heels) on either side of the seam below the scrotum, the left heel on the left, the right on the right. (He should) hold the feet firmly with the hands, immovable. This is the bhadrdsana, eradicator of all diseases. Adepts denominate this one Gorakpatana. By merely taking this posture, the eminent Yogi becomes fatigue-free .* The bearing of these practices upon the awakening of Kundalinī is perfectly plain when ancillary means are noted, such as that in the padmasana, where the left heel is placed upon the medhra, and the right upon the left.4 This is called the 'thunder-bolt' (vajra) asana, and also the 'liberating' and the 'secret' asana." Gorakhnath was, to begin with, a Vajra- yana Buddhist. The word vajra has an esoteric meaning. And it is maintained further that other postures are of no use when success has been achieved in this. Elements of asana are found in mudra and bandha,o and are combined with forms of praņayama. There is an intimate relation between āsana and prāņāyāma. But, in order that the breath, which is the jiva, may be con- trolled, it is necessary that the prana and apana move freely through the ida-pingla system, and in turn that Kundalini be moved upward. Consequently, the paths of such movements, the nadis, which are conceived of as obstructed with impurities

1 HYP, 1: 47, 48, 49. ª HYP, 1: 55-57. * 1: 21-34. 4 HYP, 1: 38. 5 HYP, 1: 39. . The Tantra suggests special seats for certain asanas; skulls for the mundasana, the funeral pyre for the citasana, a corpse for the savisana, with the purpose of acquiring fearlessness and indifference. These asanas are not included in the lists given above.

328 GORAKHNATH AND THE KĀNPHAȚA YOGIS and secretions, must be cleansed by drying up and removing the substances accumulated in them. Moreover, with the purification of the nadis, the breath can be held for longer periods of time. While pranayama is a general means serving for this purpose, special devices, known as the six duties, or acts (satkarmani), are employed. They are: dhauti, basti, neti, trataka, nauli and kapala bhati. Gajkarani may be added. These serve also for the acquisition and the preservation of health. A wetted cloth four fingers wide and fifteen cubits long should be swallowed slowly, under the direction of a teacher, and then drawn back. This is called dhauti karma. The novice begins by swallowing a cubit the first day, two the second, and so on, until he can manage the whole strip. After swallowing the whole of the tape, he should give his stomach a rotary motion from left to right and then draw the cloth slowly up. Without doubt cough, asthma, enlargement of the spleen, leprosy, and the twenty diseases are cured by the practice of dhauti karma." Squntting in water reaching to the navel, with a tube inserted in the anus, one should contract the adhara (anus). (This) washing is the basti karma. This is explained as the use of a half-inch tube about six inches long by means of which the bowels are flushed through contraction and expansion of the abdominal muscles. Enlargement of the spleen and dropsy and also all of the disorders arising from wind, bile and phlegm are brought to an end. The basti karma, performed with water makes calm the (these) humours, the sensory and motor faculties and the seat of thought and feeling; gives glow and lustre (to the body) and good digestion. All accumula- tions of vitiated humours are destroyed." A very soft cord, about nine inches long, should be drawn (up) through the nostril and taken out through the mouth. By adepts this is called neti. This is indeed the cleanser of the skull (cranial passages) and the giver of divine sight. The multitude of diseases which arise in the upper portion of the chest is quickly destroyed." Having the thoughts fixed (in meditation), one should look fixedly at a small object (mark) until the eyes are suffused with tears. (This) by adepts is called tritaka. It destroys the diseases of the eyes and also removes exhaustion. Trataka is a (door) that should be guarded (kept secret) as a gold (treasure) casket.4

1 HYP, 2: 24, 25 and note in HYP, to verse 24. " HYP, 2: 26-28. # HYP, 2: 29, 30. 4 HYP, 2: 31, 32.

CHIEF AIMS AND METHODS 329 With shoulders bent, one should rotate the belly with an active, violent turning from left to right. This adepts eall niuli. This niluli, excellent Hatha exereise, removes dyspepsia, restores digestion and so forth and ever causes joy. It dries up all disorders." The performance of inhalation and exhalation, agitatedly like a

disorders." blacksmith's bellows, is known as kapala bhati. It dries up phlegm

Lifting the lower nir (apann) one vomits the contents of the stomach. By degrees the nadis and cakras are brought under control. (This act) is called gajkarni by those who know the Hatha (Yoga)." The Gheranda Samhita gives a more elaborate and differently analyzed account of the elements of dhauti. It seems clear that the physical reactions to these practices may be interpreted in terms of religious experience. Physi- cal and psychical effects of these exercises are inevitable. The (system) of nidis and cakras having been cleansed by the control of the prlinn according to rule (then) the nir (mdrutd), having opened the door of the susumna, enters (it) with ease. When the air moves in the middle (susumna), fixity of mind is induced. The mind (thus) fixed is verily in the condition of manonmanE.4 When the whole group of nadis, full of secretions, is purified, certainly then, the Yogi becomes capable of constraining the prana." Chief reliance for the cleansing of the channels is placed, however, upon pranayama; and it is said that this is the only means needed. Moreover, this control serves to arouse Kundalini, and to lift her from centre (cakra) to centre. By using ida and pingla in the breathing process prāņa, jiva, Kundalini, may be directed into the suşumņā. Some methoda of praņayama are as follows: Assuming the lotus posture (padmlisana), the Yogl should fill in the prana through the left nostril; then, having held it as long ss possible he should expel it through the right nostril." Ida is the left nostril, pingla the right. Having meditated on the circular image of the moon, nectar ss white as curds (and) cow's milk (or) of the colour of purest silver, one practising prinayama should find pence."

1 HYP, 2: 33, 34. 1 HYP, 2: 35. * HYP, 2: 38.

of thought. . HYP, 2: 41, 42. A state of mind in which there is no movement

HYP, 2: 37. An interesting statement about the functions of . P. 95.

ida and pingli for prognostication may be found in The Secrets of the Kaula Cirele, by Elizabeth Sharp, 1936, pp. 76 ff. " P, 96. * HYP, 97.

330 GORAKHNĀTH AND THE KANPHAȚA YOGIS Having filled in the breath through the right noatril, one should fill the abdomen slowly; having held it according to the rules, he should expel (it slowly) through the left nostril. Having meditated on the cirele of the sun, full of a mass of flame of fire burning very brightly in the navel, the Yogi who practises pranayama should find peace." Meditating in turn on the two images, moon and sun, (a Yogi) should draw in the breath through the left nostril; he should expel it again through the other, according to the limit (of the times elready explained). Then, having drawn in the breath through the right nostril, and having held it, he should expel it through the left nostril. After three months the group of nadis of the practitioner become pure.1 Naturally, the breathing process, as has been pointed out, involves the use of mantra (harsa) which adds to its own effectiveness. In the practice of pranayama, inhaling and exhaling of the breath are important, but the chief aim is the holding of 'the breath filled in,' kumbhaka. And it may be held for longer and longer periods. This process is regulated by the use of mantra also, om being recited in a triple form a-u-m. The commentator on verse sixty-one of the Gorakşa- sataka says that with the drawing in of the prāņa (pūraka) om should be recited mentally twelve times, sixteen times while it is being held (kumbhaka) and ten times during its expulsion (recaka). This is the lowest class of pranayama. In the middle class, the times are twenty-four, thirty-two and twenty; and in the highest thirty-six, forty-eight and thirty. This is a strenuous exercisc. In the lowest level there is great perspiration; in the middle, trembling; and in the highest the Yogi 'rises up.' Reference here is probably to the sense of lightness. This exercise is joined with the mahamudra.3 [The Yogf] should practice holdings of the breath kumbhakan four times a day; at dawn, in the middle of the day, at evening and hours).4 at midnight, gradually up to eighty times (320 for the twenty-four

But there are many variations in the use of mudra, asana, bandha and other exercises with the praņayama.5 When the adept is able to deal with kumbhaka without infilling or expelling the air, he has reached the point of

: GS, 98, 99. . HYP, 2: 11. * GŚ, 100. 5 HYP, see chap. two. # For this mudra, see below.

CHIEF AIMS AND METHODS 331 mastery where 'there is nothing whatsoever in the three worlds difficult for him to attain, for he is able to keep the breath (vayu) confined at will.1 In the process the mind is caused to swoon.a This leads to anahata nada (certain internal sounds), and success may be achieved within a year." The air is directed into the susumna and steadiness of mind is a result of the free movement of the prana in the middle path (susumna). That is the manonmani state which is attained when the mental processes are brought to a stand- still.4 Prana is also bindu and jiva; and its relation to Kundalini is referred to its origin in the svadhisthana and in the mantra harhsa. The lifting of Kundalini involves the understanding of the functions of the various cakras; that is, a knowledge of the peculiar kinds of experience referred to each of them. Since they are all strung on the susumna, they all lie in the path of Kundalini. The same control of the breath, praņa- yama, which retards the bindu, arouses Kundalini, and thus opens the door to release. When the skill in raising her is perfected and she is led to enjoy bindu, or Siva, in the brahma- randhra, release is achieved. Each cakra symbolizes a type of reality and specific experiences; and the fixation of the attention upon each in turn secures reactions which are interpreted in terms of degrees of the realization of union of the individual with the Supreme Soul. Kundalini enjoys Siva in each cakra in her form peculiar to that lotus, and finally reaches the eternal One in the sahasra. In the ajnia she is Sakti on the mental plane; in the sahasra, on the spiritual plane. From this high place she should be brought back to the muladhara. In fact she returns again and again in spite of the Yogi's efforts, and it is only after long practice that she takes up her more prolonged abode in the sahasra. It is not necessary, apparently, that the Yogi follow the whole course through, since short-cuts to the end are suggested. And, further, he may seek such ends as are afforded by particular centres. In the muladhara reside physical powers, and here is

1 HYP, 2:74. : HYP, 2: 69, " HYP, 1:59. 4 Dr. Singh (p. 51) calls the unmani, the state of self-transcendence.

332 GORAKHNATH AND THE KANPHAȚA YOGIS found the sleeping Kundalini. Here, also, is enjoyment on the physical plane. Knowledge and powers of experience are joined here. Meditation upon the svadhisthana yields power over the hindrances to success in Yoga, sexual feelings are aroused and mysterious, or divine, sounds are heard. In the manipuraka reside powers of destruction and recreation. Some describe the powers here obtained as twelve-fold. The cakra lies on the dividing line of the body and the adept who is able to raise Kundalini above this centre passes into more subtle types of experience. Here insight arises. Anahata (the heart) is the seat of desire, of the egoising faculty, of manas (mind), and of the records of deeds. Consequently the soul finds freedom here. While meditating upon this lotus, with the use of the pranava (om) the mind (and the prana) is brought to complete rest, like unto the state of the flame of a wick in a windless place. There arise, also, supernormal powers, such as ability of the soul to enter other bodies, to wander, the power to identify the self with the gods (both as to function and power) who create, preserve and destroy. . Mystic light arises also as Kundalini is established here. An illustration of the method of meditation on the cakra is to be found in the sambhavimudra. The aim (attention) inward (Iyangar, HYP, says, 'in any cakra"), the sight outward without winking-this is the sambhavimudra, hidden in the Vedas and Sastras. When the Yogi remains with the prana and citta (breath and thoughts) unmoving, the attention inward, the gaze immovable, looking outside, below, (yet) seeing nothing, the dimbhavimudra, learned by the favour of a guru, is (performed) and the state of emancipation that is without marks of distinction, that which in reality is the highest Siva, bursts forth.1 Its result is similar to that secured by the khecarimudra which is performed in the visuddha. This last named cakra is the place of ambrosia and concentration here enables the Yogi to become a great sage, eloquent, wise, peaceful, a benefactor of all, free from disease, long-lived. Divine sounds, subtle tones, are heard. With the breath confined here, the Yogi, in his wrath, could move the three worlds. He becomes invincible. Thus, the union of bindu and rajas 1 HYP, 4: 35-36.

CHIEF AIMS AND METHODS 333 in the throat yields supernatural powers. This is the gatewoay to the great liberation, which is opened by the khecarimudra. Still higher, as the jiva reaches the ajna, it beholds light in the form of a lustrous flame, and becomes immortal. Here is the final approach to the highest bliss of the union in the sahasrara. Between ajna and sahasrara are gradations of subtle experience, or ecstasy, approaching more and more to the bliss of union in the highest or final sense. The mind is dissolved, unconsciousness follows. At the last, after repeated experiences of this bliss, final release is reached. The sahasrara is said to be the satya-loka, the true, or real, world, and to exude the stream of nectar which has its origin in the blissful Union. Here is the fountain head of all crea- tion, where Kundalini enjoys Paramatman, both being One, and pain, misery, birth and death are dissolved. It is the place of Brahmananda, the Bliss of the Absolute. It is to be noted that as Kundalini moves upward, from cakra to cakra, the bodily regions below each successive stage become cold. In hypnotic trance, or in the trance of hyberna- tion (as induced in khecarimudra, for example), only the region at the top of the head remains warm; and the Yogl in this state has to be guarded lest he be taken for dead and be buried. Under excitation in the muladhara simple, gross desire is experienced. Within the yonisthana there is union of bindu and rajas. The bindu descends from its place of origin; and the true Yoga requires that it be returned thither. Adepts, it is claimed, are able to do this at will, even drawing up after the act of coition both rajas and bindu. This is essential to the highest bliss. Methods for the recovery of the bindu are set forth in the Hathayogapradipika and in the Goraksa Paddhati. One of these is the vajroli. Even a Yogi who lives as he plenses (and) neglects the restraints prescribed by the Yoga, if he practises vajrol, (is) a Yogi indeed and fit for beatitude (siddhi). For this (vajroli) a couple of things difficult for the average man to obtain is prescribed. The first is milk and the second an obedient woman. One should draw back up again (should practice drawing back ... ) with the medhra slowly (the bindu discharged in mdithund). Whether a man or a woman, one should attain mastery of vafroli. Carefully, with (through)

334 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS a proper tube1) inserted) in the pasange of the medhra (the Yogi) should blow air very slowly. By practice the bindu fallen into the yoni may be drawn back. Having drawn up his own discharged bindu [the Yogi] can preserve (it). The adept (the one skilled or physically able in Yoga), who can thus save his bindu, conquers death. By the loss of bindu (comes) death, from its retention, life. Through the preservation of the bindu a pleasant odour arises in the body of the Yogi. Where is the fear of death so long as the bindu remains in the body? The bindu of man (is) dependent upon mind (and) life upon bindu. Therefore both bindu and manas are to be protected in every way. Sahajolt and amaroll are of one and the same kind as vajroli. Ashes of burnt cow-dung should be mingled with water. After vaj- roli-maithund, seated comfortably, pervaded with freedom (thoroughly relaxed) the pair should both rub it on their bodies. This sahajolt is ever proclaimed by Yogis as worthy of confidence. This fortune- granting practice (Yoga) gives both release (mukti) and enjoyment (bhoga) at the same time. This is the Yoga of merit-endowed, resolute, really pereeiving men, who are without passion. But it can not be accomplished by the lust-filled. According to the teaching of the Kapalikas, amaroli is the enjoy- ment (sexually) of the passionless midstream; the firat, excessive in bile and the last, the water stream, neglected are rejected. He who drinks amaroli consfantly and snuffs it daily and practises vajroli is said to be actually practising amaroli. [The Yog!] should mix with the ashes of cow-dung the bindu (candri) discharged in this practice. It should be rubbed on the most honorable parts of the body. Magic sight (seeing things divine) arises. Sahajoli gives both bhoga (enjoyment) and moksa (release). Another practice based upon the same physiological concepts is as follows: Two men, cela and guru, pupil and teacher, retire to a secret place. The guru inserts a lead wire into the passage of the male organ to a distance of twenty- three fingers. It penetrates the susuma. Great powers are supposed to arise through this practice. It may be noted that not only do the books speak of these matters, but also that the Yogis themselves are familiar with them, At Devi Patan these practices were described to the author by Yogis.

1 At Devi Patan they said that this tube should be of silver and that milk should be used. : HYP, 3: 82-96. The translator of the Siva Samhitd omits the section on "Vajrondi' as 'an obscene practice indulged in by low-class Tantrists'; p. 51.

CHIEF AIMS AND METHODS 335 The relation of pranayama to these devices is in the fact that the stabilizing of the bindu depends also upon the holding of the breath. There are other exercises for holding the bindu in its place of origin, such as the jalandharabandha and the khecari- mudra, which will be described below. If the bindu, on the one hand, is to be kept secure in its original position, the Kundalini, on the other, is to be aroused and caused to move upwards. This is called Sakticalana. For the union of these two is essential to ecstatic experi- ence or bliss in varying degrees to final beatitude. For this reason the playing of one breath (prana) against the other (apana) is resorted to and pressure and mudra are enjoined. For example, from the pressure of the heels in padmasana and the alternate in filling of prana and apana for a considerable time both morning and evening, the Kundalini begins to move. Likewise kumbhaka, the hold- ing of the breath, incites her to motion. She then moves upwards through the channel (susumna) which extends from the aperture of the linga to the hollow above the throat. The mudras and bandhas are similar to asanas in their action and efficacy. The Gheranda names twenty-five, including vajroli and Sakticalana among them. The gazing taught in some of these induces hypnotic sleep; and the bandhas, by closing all the exits of air, produce a tension within the system, generating thereby a sort of electric current, or force, called Kundalini Sakti. It is this Sakti which is the helpmate of the Yogls in performing their wondera. The description of the mahamudra is as follows : That Yogi is ready for release who knows mahamudra, nabho- mudra, uddiylna, jalandhare and mulabanda. The purification of the collection of the nidis, the moving of both the moon and sun, and also the drying up of the liquids of the body, is called mahamudri. Having rested the chin on the chest, and pressing for a long time the yoni with the left great toe, with the two hands grasping the extended right foot, having filled with breath both sides of the abdomen and having held it, [the Yogl] should expel it slowly. This is said to be the very great (mahamudra), the destroyer of the diseases of men." [The Yogi] should press the heel of the left foot against the 1 SBH, No. 68, p. iv. * G, 57, 59.

336 GORAKHNATH AND THE KANPHAȚA YOGIS yonisthinam, and then place the right foot upon the left thigh (and) having drawn in the breath (and) having pressed the chin upon the chest, and having held the breath, he should fix his attention in the middle (between the eyebrows). Having held it as long as possible, he should expel the breath slowly. Having been performed (thus) on the left side, it should be practised on the right. However, the opinion of some is that the closing of the throat may be neglected, since an excellent stoppage is made by pressing the tongue against the roots of the upper front teeth. Moreover, this stops the upward movement in all the nadis; and, further, this mahabandha (great stoppage) bestows magical powers. Mahabandha is a clever means for loosening the snares of denth. Triveni-union is given and the mind should reach Kedar (the seat of Siva between the eyebrows).1

of differences. The effect of this exercise is to remove the sense and effect

(There is) neither wholesome nor unwholesome (food). All tastes (are) indeed tasteless. Even deadly poison (food) (when) eaten is digested as if it were nectar.ª And it removes diseases. His diseases, consumption, leprosy, constipation, enlargement of the spleen and decrepitude go to destruction, who practises maha- mudra." The Yonimudra is described as follows: Pince left heel ngninst the anus; the right heel on the left foot; sit erect with body, the neck and the head in a straight line. With the lips formed to resemble a crow's beak, draw in the nir and fill the belly. Close the ear-holes with the thumbs, the eyes with the index fingers; the nostrils with the middle fingers; the mouth with the remaining fingers. Hold the air, and with the senses controlled, meditate on the mantra harhsa.4 According to Iyangar, yonimudra is another name for vajroli (p. 52). In the Siva Samhitaa, page forty-one, it is described as the sacred drink of the Kaulas, the worshippers of Sakti according to the vamacara. The mula-, uddiyana- and jalandhara- bandhas find their completion in the simhasana which is described as follows: [The Yogi] should place the heels on the sides of the seam below the scrotum, the left heel on the right and the right heel on the left 1 HYP,3:19-24. Mahämudra, mahabandha and mahavedha (not described in this account) confer magic powers and perfection. HYP, 3: 30 (Iyangar). " GŚ, 62. * GŚ, 61. Based upon SCN, p. 87.

CHIEF AIMS AND METHODS 337 (of it); and having placed the hands on the knees, and having extended one's fingers, with the mouth open, and with the mind intently fixed, he should gaze at the tip of the nose. This simblsana shouid be held sacred by adepts.1 The milabandha is thus described: Having pressed the yoni with the hack of the left heel [the Yogi] should contract the rectum; (and thus) draw the apina upward. Thus is the mulabandha performed." Although its (normal) course is downward, the Yogi should draw the apana up forcibly by contracting (the anus). This Yogis call mulabandha. And having pressed firmly the anus with the heel [the Yogij should draw the air forcibly upward. Little by little the air (aplina) goes up. By means of the mūlabandha prana and apāna, nēda and bindu becoming one, the end of the Yoga is surely attained. (With) the union of prana and apana (results) the diminution of fieces and urine. Even an old man always regains his virility by practising mülabandha.ª This brings about the 'union' of prana and apana as they enter the susumna; it decreases certain secretions and invigorates the body. Minor sounds are heard. If the thoracic and yoni regions are simultancously contracted prāņa is forced down and apana upwards, and vayu enters the susumna. This may become the yonimudra. Mahamudra and mahabandha (and mahavedha) confer magic powers. This most sacred triad, destroyer of old nge and death, increases the digestive fire, and even grants magic power such as becoming automatically small and so forth. They should be performed eight times a dny, wateh by watch. They ever add to the store of merit and deplete the stock of demerit at the same time. The practice of the three, under instruction, should be for short intervals at first." The uddiyana is a well-known bandha. In the abdomen, above the navel [the Yogf] should make a contraction toward the spinal column. This is, verily, the uddiyana, a lion for the elephant of death. Of all the bandhas uddiyana is indeed the best. Stoppage (bandha) being fixed by the uddiyana, deliverance comes naturally (spontaneously)." Even as a bird is able to fly without taking rest, so indeed uddiyina may become the lion which is the death of the elephant."

1 HYP, 1: 52, 54a. : GS,81. . HYP, 3: 30, 31. * HYP, 3: 61-64. 4 Sica Samhita, 4: 42. . HYP, 3: 56, 59. " GS, 77. It overcomes death, the death-dealing elephant. Manas, like a wild elephant is hard to control. 22

338 GORAKHNATH AND THE KĀNPHAȚA YOGIS Again, the jalandhara: Because jalandharabandha closes the network of channels (all the nidis) and stops the water from flowing down from the head, there- fore, it destroys the host of disordera of the throat. The jalandhara- bandha, characterized as the closing of the throat, having been performed, the nectar does not fall into the fire, nor is the air disturbed." Having closed the passages with the jalandhara, at the end of an infilling of the breath [the Yogt] should expel it slowly. This is called mürchd becnuse it gives joy and swoon (manomürcha). This bandha contracts the throat and prevents the nectar from falling into the fire, that is, bindu is restrained, and the air is not disturbed. The region of the heart is affected and the vital centres are stopped down. The two bandhas just described are of use in rousing Kundalini and, at the same time, in stabilizing the bindu. Of the three bandhas just cited it is written: These three bandhas, the very best, have been practised by great adepts. These means of attaining the ends set forth in all the treatises on Hatha Yoga are known to all (real) Yogis." The khecarimudra is one of the most famous of all. And this is in many ways the chief4 mudra whose continued practice produces Yoga trance, the state resembling hyber- nation. Apparently this is the practice which is used in the exhibitions of suspended animation which have been reported to the West, for the practice of this mudra results in the suppression of the breath and in insensibility, so that the Yogi may be buried in the ground without air, food or drink. By turning the tongue over backwards into the hollow above the throat, and by fixing the sight between the eyebrows, is the khecari- mudra performed.“ As fire cleaves to the wood and as a light to oil and wick, so the soul does not leave the body full of the drops of soma (bindu)." Preliminary to the practice, the frænum of the tongue has to be cut. This is done a little at a time with a bamboo sharp edge or some other sharp instrument. Then the tongue 1 GS, 79, 80. * HYP, 2: 69. * HYP, 3: 75. . HYP, 1:45: "There is no lisana equal to the siddhisana; no stop- page of the breath superior to the kevala; no mudra equal to the khecari; no laya (absorption) equal to the (aniihata) nida. * GŚ, 64. . HYP, 3: 45.

CHIEF AIMS AND METHODS 339 is kneaded and stretched so as to permanently increase its length. Then the practice can be carried out. [The Yogi] should stretch the tongue little by little, stretching and cutting the frenum lingua. When it (the tip of the tongue) toucher the space between the eyebrows (when it is folded back against the soft palate), khecarimudra is perfected. Having grasped a very sharp, smooth, clean instrument the shape of a muht (Euphorbia) leaf [the Yogij should cut with it a hair's breadth (at a time). Then he should rub it with powdered rocksalt and myrobolan (Terminalia Chebula). Agnin, on the seventh day, he should cut it a hair's breadth. Thus over a period of six months he should do this regularly. By that time the whole of the franum lingua will be cut away. Having turned the tip of the tongue upward [the Yogi] closes the three passages (cesophagus, trachea and nostrils or (?) the three nadis). This is the khecarimudra and it is called the vyoma cakra. The Yogi, who remains even for a moment with his tongue turned upwards thus, is saved from poisons, diseases, death, old age, and so forth. He who knows the khecarimudra is without disease, death, lassitude, sleep, hunger, thirst or swooning. He who knows khecarimudra is neither beset by disease nor tainted by karma nor snared by death. This mudra, kheeari by name, has been desired by adepts because,

reaches khe.1 when it is practised, the mind goes to aktia (khe)-(when) the tonguo

Above the throat is the space, akasa, or vacuum (khe), where limitation of sense is removed. It is here that bindu has its native seat and that union of Siva and Sakti is on the subtle plane. The mudra effectively binds bindu. By whom the hollow in the top of the throat is sealed by khecari, his bindu, even (though he be) embraced by a woman, does not fall." Here, then, is ecstatic experience which is beyond the range of the senses and which does not entail death. While the bindu remains in the body, there is no fear of death. So long as the khecarimudra is continued, so long the bindu does not go down." Karma is inoperative in this state. Mind and tongue reach akasa.4 Its unusual power and value are emphasized in the expression, 1 HYP, 3: 33-41. Iyangar records, p. 50, that the Yogis are prohibited the use of salt. Salt can be used only before beginning the practice of the Hatha Yoga. Afterwards, only the burnt powder of the wood (cassia, klddira m acacia catechu). Khe = akasa; car, to move. Khecari = 'whose movement is in space.' * GŚ, 69. * GŚ, 70. * HYP, 3: 41. See just above.

340 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS The stream flowing visibly from soma (candra) is dear to Siva. [The Yogi] should close (fill) the unequalled, divine susumna in the back of the mouth (by means of the khecarlmudra). The Sambhavimudra differs from the khecarimudra only in the object looked at. Siva (Sambhu) is viewed as form- less; i.e., the Yogl is really seeing nothing. The exercise of this (khecari) mudra enables one to enjoy. In performing this mudra it is possible to neglect the other cakras in the path and to lift Kundalini directly by the back path to the place of bindu. This mudra is prescribed with the vajrāsana." Asana, mudra and bandha are clearly forms of exercise which contribute both to the increase of bodily health and to the stimulating and conservation of vital energy essential to success in Hatha Yoga. A further word may be written about mantra. The repeti- tion of sacred formulæ is of great importancea and its results are essentially magical; it enhances the effectiveness of physical practice. Already the place of or in the Yoga has been repcatedly illustrated; and its symbolical significance has been set forth in chapter eight. With the voice [the Yogi] should repeat that bija; he should practise it with the body; with the mind he should remember it. That, omh, is the supreme light.4 Harhsa is related directly to the breath and has its rise in the place of origin of sexual desire; it is the chief mantra of jīva (life, or soul). It is the ajapa gāyatrī.

1 HYP, 4:45, The Siva Samhita, 3: 57, says that prolonged hold- ing of the breath is pratylblim; and Srifa Chandra Vidyarnava, in his Introduction to this work (p. iv) insists that the trance of khecari- mudra is not samidhi, but pratyahara. However, the exposition given above agrees with the other works cited. Siva Savhita, 4: 31. : From one point of view mantra is the background of Tantra. This derives in part from the dharani or spell, which is a shortened scripture-text, essentially a string of words without meaning, in form designed for repetition as containing the whole of the original pass- age. It may be reduced to a pregnant syllable or blja. When applied according to rule, the bija is endowed with enormous power. 4 GS, 88.

CHIEF AIMS AND METHODS 341 Gayatri has a great reputation and has a very long history. Knowledge like this, repetition like this, insight like this neither was nor shall be. Even the will to recite it gives freedom from sin. It originates in Kundalini and from the restraint of the breath. Knowing (in the magical sense) this mantra renders one an adept.ª Its repetition engenders hypnotic sleep. It serves to stop the breath. Its ajapa form is harhsa. The secretions of the body, controlled by the pranayama and bandha methods, should be preserved.a This is clear from the passages dealing with bindu, vajroli, sahajoli and amaroli. Furthermore, the perspiration exuding from the exertion of the practice of pranayama should be rubbed into the body and not wiped off. Out of these various, strenuous practices come some effects which are noted as indicative of success in the Yoga. Amongst these are certain sounds and colours, some of which have been mentioned already. Great store is laid by anahata nada, or the sound (nada) in the heart lotus. Anahata nada is awakened by the exercise of prinlylma. A couple of week's practice with eighty priniylimas in the morning and the same number in the evening will cause distinet sounds to be heard; and, as the practice goes on inereasing, varied sounds become audible to the practiser. By honring these sounds attentively (i.e., fixing the attention on them) one gets concentration of the mind, and thence sahaja samadhi. When Yoga-sleep is experienced, the student should give himself up to it and make no efforts to check it. By and by, these sounds become subtle and they become less and less intense, so the mind looses its waywardness and becomes calm and docile; and, on this practice becoming well-established, samidhi becomes a voluntary act. This is, however, the highest stage and is the lot of the favoured and fortunate few only.4 The following is the method for inducing trance, pro- pounded by Goraksanātha:5 The Yogi, his mind single, sitting in muktasana, having formed the sambhavimudra, ought to hear in his right ear inner sound. The ears, eyes, nostrils and mouth should be elosed."

: GŚ, 45. * P, 46. 4 HYP, (SBH) Introduction, p. iv. · Śiva Samhitd, 3: 40. 5 HYP, 4 : 64. . HYP, 4: 66, 67a.

342 GORAKHNATH AND THE KANPHATA YOGIS The effects are very definite. In the cleansed susumna-path pure, clear, sound is heard,1 Four states are recognized: Joy arises in the void (in the heart), (and) in the body various anlibata sounds, like the beating of a drum. [In the first (stage)] the Yogi becomes divine of body, radiant, fragrant of body and free from disease; and his whole heart (becomes) a void. In the second period the air moves in the middle channel (susumnli), the posture becomes fixed and the Yogi becomes wise like a god. From the piercing of the Vigu Knot (in the threat) in this manner, the highest bliss is experienced. And, in the hollow in the throat, a tumult like the beating of a kettle drum is heard. In the third, in the space between the eyebrows the sound of a drum is recognized. Then the air goes to the great void, the refuge of all the adepts. Then, having over- come the joys of the mind, without evil, misery, old-age, disease, hunger or sleep, joy itself (ultimate joy) is experienced. The Rudra Knot having been pierced and the air having gone to the seat of Siva, a sound like that produced by a flute, arises. Then there is the unity of consciousness called Raja Yoga. (And) the Yogi, equal to Siva, becomes a creator and a destroyer. Whether there be relense or not, here is indeed unbroken peace. This felicity arising from absorption (laya) is obtained in Raja Yoga." Concerning colours it is said: During contemplation one sees, not with his eyes, as he does the objects of the world, various colours, which the writers on Yoga call the colours of the five elements," Sometimes stars are seen glittering, and lightning flashes in the sky. But these are all fleeting in their nature. At first these colours are seen in greatly agitated waves which show the unsteady condition of the mind; and, as the practice increases and the mind becomes calm, these colour-waves become steady and motionless and appear as one deep ocean of light. This is the ocean in which one should dive and forget the world and become one with his Lord-which is the condition of highest bliss.4 It may be well, now, to quote a verse, with its note, in Paficam Sinhi edition as summarizing the effects of the use of the mudras and as verifying what was said above, in chapter thirteen, about supernormal powers (aisvarya).

: HYP, 4: 67b. * HYP, 4: 69-77. * See description of the cakras in the preceding chapter. 4 HYP, (SBH) Introduction, p. iv. Fixing attention on these phenomena is the point.

CHIEF AIMS AND METHODS 343 These, which bestow the eight magie powers, have been explained by Adi Natha, and are greatly prized by all adepts. (They) are difficult even for Marutas (sons of Siva) to acquire. The eight Aisvaryas are: Animd, becoming small, like an atom; Mahimd, becoming great, like akis, by drawing in atoms of Prakrti; Garima, light things, like cotton becoming very beavy like moun- tains; Prapti, coming within easy reach of everything, as touching the moon with the little finger, while standing on the earth; Prakamya, non-resistance to the desires, as entering the earth like water; Ifatd, mastery over matter and objects made of it; Valited, controlling the animate and inanimate objects. The signs of (success in) Hatha Yoga are purification of the nadis, a lean body, tranquility in the face, manifestation of nada (anahata sounds), very clear eyes, freedom from disease, bindu under control (and) good digestion." The end of the Hatha Yoga is the Raja Yoga, ecstacy and trance of the experience of Brahma. I will now describe the best course (leading up) to samadhi (that which) destroys denth, induces peace and produces brahmananda." Rija Yoga, samādhi, unmani, manonmanī, amaratvā, laya, tatva, šūnya, ašūnya, paramapada, amanaska, adodita, nirālamba, nirañjana, jivanamukti, sahaja and turiyd denote the same state of being. Just as with salt in water all becomes salty, so the mingling of atma and manas is denominated samidhi. When the breath (prina) becomes exhausted and the mental processes (manas) are destroyed (praliyate), then their being equal (union) is called samadhi. And this equality, (this) oneness of the two, the living self and the absolute self, when all desire (säithalpa) is destroyed is called samadhi.4 It is of interest to note how intimately the processes of the Kundalini Yoga are related to the attainment of bliss. By practice through various postures (asana) and holdings of the breath, Kundalini being aroused, the prina is dissolved (praltyate) in sünya (samlidhi). (This) state of union (samadhi) of Yogis who experience the aroused Sakti, and all of whose actions are renounced, is achieved even of its own accord. When the prina moves in the susumna and mental action (manasa) is absorbed in sunya (samadhi), then the adept uproots all effeets of works. When the mind has reached tranquillity (ceases to act) and the breath moves in the middle channel (susumņa) amaroli, vajroli and sahnjol! are accomplished. How can there be knowledge (samadhi) as long as the brain works here, as long as prana moves, before mental activity is dead? He alone who ean lead these two, his priņa and manas, to dissolution (vllayam) achieves mokga (release, samidhi)." 1 HYP, 3: 8. . HYP, 4: 3-7. : HYP, 2 : 78. * HYP, 4: 2. * HYP, 4: 10, 11, 12, 14, 15.

344 GORAKHNATH AND THE KANPHAȚA YOGIS

The heart of the practice is made clear, as outlined above, in the following verses. Only when the prina moves in the sugumna is manonmani perfected, but no other discipline (or efforts) of Yogis whatever (avail). Who has brought his breath to a stop has, at the same time, brought his mental activities to rest; who has brought his mental activities to rest has stopped down his breath. As mental activity is dissolved, the breath is stilled. As the prana is stopped, the mind is brought to dissolution. As milk and water unite (and become one), likewise do these two, manas and prlina. As (does) the breath (marutas) so (does) the mind (manss) behave. As the mind so the breath acts. From the suppression (lit. destruction) of the one that of the other follows. When both are active the indriyas (faculties of sense and volition) perform their functions; both disappearing the state (level) of moksa (samadhi) is achieved. When the mind is fixed and the breathing ceases, the bindu is retnined (unmoved); from the stabiliza- tion of the bindu always true fixity of the body is produced. Mind (manas) is the master of the faculties of sense and volition; and breath is master of the mind; the master of the breath is laya (dissolution) and layn depends upon nada (anahata, sound). This itself (laya) is what is called moksa or, if you are of another opinion, -no matter. When mind and breath have been absorbed, a sort of ecstasy (Ananda) is experienced. With the ceasing of respirntion, with the destruction of the range of the senses, and with the mind inactive and changeless, one wins the layn of Yogis. For [the Yogi] all of whose effects of deeds are destroyed, and whose actions have censed, laya, self-engendered and indescribable, is won.ª The state, induced by khecarimudra, is described at length and is identified with various technical expressions. Between the eyebrows is the sent of Siva and there the mind (manas) is absorbed. This condition (padam) should be recognized as triyd (samidhi). Then death is not known. One should practise the khecari until Yoga-nidra (sieep) (samadhi) is (induced). Under no circumstances is there death for [the Yogi] who has reached (is in) Yoga-nidra. Freeing the mind from all contacts, (the Yogl) should meditate on nothing at all. Like a pot in space (vyoman) (with ether) both without and within one should remain fixed. When the air outside the body is absolutely still like that within, the mind with the breath becomes fixed in its own place (? in the top of the skull). Consequently [the Yogi] should practise day and night in the way of breath-control. The breath is dissolved and the mind is absorbed. One should amear the body from head to foot with

1 HYP, 4: 20, 21, 23-25, 28-32. Layn may be rendered 'dissolution' of mind or 'absorption' in, or identity with, Being. Dr. Singh says that laya and Kundalinl Yogn are identical (Gr., p. 14).

CHIEF AIMS AND METHODS 345 ampta. Great stature, that is grent strength, and courage are surely perfected.ª And again: Concentrating the mind in Sakti (Kundalint) and the Sakti within the mind, and looking upon the mind with the mind [the Yogi] should reach the highest state, Hold the litman within kha (Akasa) and the kha within the atman, and making all this kha (this is union above the throat), [the Yogt] should think of nothing whatsoever. [The Yogi] should become void within, void without, void like a pot in space; full within, full without, full like a pot in space. There is to be thought neither upon things external nor upon things internal; having abandoned all thought [the Yogl] should think upon nothing whatsoever. (This) entire world (is) but a creation within the brain; (all) mental enjoyments are simply formed within the brain. Abandon (all) these (merely) mental crestions utterly, Resolutely refusing to resort (to these), O Rama attain peace. As camphor in fire, (as) salt in water, so the mental acts commingled are absorbed in Reality. The mind takes delight in knowledge, all that is known and that to be known. What is known and what is to be known are equally to be destroyed. There is no other, no second way. All this which is seen, whatever moves and that which is immovable, is merely mental. He whose mind ceases to act (unmani bhavat), knows no duality whatsoever." Returning now to the experience of nada and its relation to samadhi, the following verses are of interest: For reaching the unmani (state) quickly concentration (of thought) upon the space between the eyebrows is, in my opinion, the best: for the gaining of the level of Raja Yogn it is an easy method for people of little (irresolute) minds. The absorption (laya) produced from nada wins immediately the firm assurance of union. Upon the sound of a . drum which the Yogi hears when he closes his ears with his fingers (hands) the attention should be held fixedly until the state of inaction is reached. By the practice of this nada external sounds [gradually] are shut out. Within the space of half a month, having become completely victorious, the Yogi ought to attnin peace. When practice first begins the nada gives a great variety of very loud (sounds). Then, as the discipline continues, more and more subtle sounds are heard. In the first (stage) the (sounds) produced are like the rolling (thunder-eloud sound) of kettle drums and the jharjhara (a drum). In the second (stage) they are like those arising from the shaking of small bells, the conch and the mydanga (a drum). But, finally, they sound like those of the (buzzing of) the black bee, the vina (flute) and small bells. These various sounds are heard as arising within the body. Even though listening for loud (sounds) like the rolling sounds of kettle drums, still [the Yogt] should seek 1 HYP, 4: 47-52. " HYP, 4: 53-60.

346 GORAKHNĀTH AND THE KANPHAȚA YOGIS (practise) (to hear) also the most subtle ones. Dispensing with the heavier ones for the subtle, or the subtle for the heavier, even the mind distracted with pleasure should not wander anywhere else. Anywhere where the mind first comes in contact with the nada, right there becoming fixed it is absorbed with it. As the black bee, drinking the honey, does not notice the perfume (of the flower) so likewise when the mind is joined with nada (is intent or listening to nada), other objects are desired not at all. The mind, wandering in the garden of the objects of sense, like a rutting elephant, can be brought under control by the sharp elephant goad of this (anahata) nada. For the mind, taken in the snare of the nada, having abandoned all fickleness (unstesdiness) becomes steadfast immediately, as a bird whose wings have been clipped. Having abandoned all anxieties (thoughts), with the mind collected [Yogis), who are desirous of the dominion of Yoga, should consider this nada worthy of investigation. Nada becomes a snare for binding the mind, like the spotted antelope; and it can also slay it, as the (snared) antelope is slain.1 The final state is described. From continuous practice of the nlida, the whole store of demerit is wiped out, and the breath and the mind are surely absorbed in the Passionless Being (niranjana). [The Yogi] hears neither the conch nor the drum at all. Being fixed in the state of unmani (mental inaction) (his) body becomes a piece of wood. Free from all states, exempt from all anxiety, that Yogl is as one dead, verily not other than liberated. He is neither consumed by death nor snared by (his) deeds. The Yogi, lost in samadhi, is not overcome by anything. The Yogi, who is lost in samidhi is conscious of neither smell nor taste nor form (or colour), nor feeling (touch) nor sound, nor himself nor the Highest. [The Yogi], whose mind is neither sleeping nor waking, remembering nor avoiding remembering, sitting down nor rising up, is indeed a liberated man. The Yogi who is lost in samadhi does not distinguish cold from heat, misery from comfort, honour from dishonour. He is verily free, who being himself really awake, appears like one slaeping, and who is without in- and out-brenthing, The Yogi engaged in samadhi cannot be controlled by charms (yantra) and spells (mantra), is beyond the power of all corporenl beings and is immune from all weapons. Just as long as the moving air does not enter the sugumna, just so long the bindu is not stable, because the priina is not stopped; as long as in dhyana (fixed attention) spontancously the form of Brahma (tattva) does not appear, so long, he who speaks of knowledge is a babbler of that 'knowledge" which is both futile and deceptive .* Ecstatic experience, due to bodily manipulation, occupies a large place in this system, and the Hindu seems to under- stand fully the methods by which the ecstasy bordering on 1 HYP, 4: 79, 81-93. * HYP, 4: 104-115.

CHIEF AIMS AND METHODS 347 trance may be induced. When certain internal sounds are heard, the desired end is known by the adept to be close at hand. While tapas (hard discipline, austerity) are not without place in the system, most of the practice is based upon ideas of sex functions and experiences. There is a further method which induces similar ecstatic results, the use of drugs. The Yogis are notorious as drug addicts. Some drugs, such as hemp, stimulate the imagination along the line of the experi- ences outlined above.1 The use of drugs to induce ecstasy and vision plays a large part in religious experience the world over. Take the peyote (mescal) cult of the American Indians as an illustration. Another is the use of hasheesh (carnabis- indica) by the 'Assassins.' Both of these drugs produce hallucinations of colours as well. The Hindu knew these matters early. The muni in the Rig Veda is under the excitement of drugs. Patanjali is aware of this method for inducing samadhi for he says: Perfections proceed from birth or from drugs or from spells or from self-castigation or from concentration." And the commentator adds: He describes the perfection which proceeds from drugs. A human being, when for some cause or other he reaches the mansions of the demons (asura), and when he makes use of elixirs of life brought to him by the lovely damsels of the demons, attains to ngelesaness and to deathlessness and to other perfections. Or (this perfection may be had) by the use of an elixir-of-life in this very world. So for instance the sage Mandavya, who dwelt on the Vindhyas and who made use of potions .* Again and again emphasis is put upon the fact that this Yoga staves off death. And one of the interpretations of the practice of vajroli is that the woman serves to insure extension of life to the Yogi. On this point Miss Elizabeth Sharp's book, The Secrets of the Kaula Cirele may be consulted.4

1 See An Estay on Hasheerh, by Victor Robinson, M.D. * WYS, p. 299. 4 London, 1936. * WYS, p. 300.

348 GORAKHNATH AND THE KĀNPHATA YOGIS

BY THIS YOGA SIVA APPEARS AS THE VAST OCEAN OF BLISS AND KNOWLEDGE, DESTROYING THE MISERY OF THE WORLD; AND THE END IS THE STATE OF THE UNMOVING FLAMES OF LIGHT IN THE INNER SOUL, A BODY OF BLISS AND KNOWLEDGE.

CHAPTER SEVENTEEN

CONCLUSION

THE physical basis of this Yoga is apparent. And a healthy body is essential. The Yogl finds in his system both enjoy- ment (bhukti) and liberation (mukti). The essence of the Hatha Yoga is physical exercise and manipulation, quite mechanical. And the symbolism is that of the sex functions. If it is charged against the exposition found in the preceding pages that it is overburdened with interpretations on too low a plane, it must be said in reply that both the practice and the outlook of the Yogis confirm this point of view. The author has tried to follow their views and their explanations. Frenzy, or thrill, or ecstasy, seems to be the aim all the while; and these experiences are interpreted in terms of union with the divine. Divinity has to be sought within the body of the Sakta. Moreover, the historical background of the cult of Gorakhnath points in the same direction. During many centuries preceding the fourteenth of our era, late Buddhist practice, especially in Bengal, was affecting the whole religious outlook. Both Saivite and Vaisnavite movements were profoundly influenced by it. The high religious value of intercourse with women was more and more insisted upon. Romantic love for beautiful women was viewed as a path to release. The post Caitanya-Sahajiya movement confirms this point, as does Gorakhnath's early affiliation with the Vajra- yana.1 While the Vaisnavite movement emphasizes love in the consort of the divine, the Saivite lays stress upon her

1 See The Post Caitanya Sahajiya Cult in Bengal, by M. M. Bose, 1930. This cult is based upon the iden of the Parakiya, denounced in ordinary society, but in religion adopted as the symbol of intense love. Here bhakti lies wholly in the sphere of emotion and is illustrated in the life of Krisna associated with Radhil at Brindaban. See also Sdstri, Or, und Bhattacharyya.

350 GORAKHNATH AND THE KANPHATA YOGIS power or energy. The Sri-cakra and the whole Sakta sym- bolism enforce this interpretation. The pandits, with whom the author read the literature of the Yogis, had no other interpretations to offer. For example, no one ever suggested any other meaning for bindu than that used in this work. Arthur Avalon protested in his work on Tantra against the tendency to rate the teachings of these works too realistically,1 but Sir John Woodroffe, in his introduction to Dr. Rele's The Mysterious Kundalini, says: What may be its value is another question, a matter upon which I am not so sure as I onco was. .. . To me the Yogas of certain worth are those of Karma, Bhakti and Jhana. There are, however, apparently some to whom Kundalin! Yoga makes special appeal and who receive satisfaction therefrom. In any case the test is that of Ayurveda, namely, results. If I deal with this matter here it is becnuse, on further consideration, I am disposed to think that I underrated in my Serpent Power the value of some adverse criticism of this Yoga which I, in the volume mentioned, quoted. This Yoga has wide acceptance in India today." Undoubtedly there is a higher interpretation of Sakti and of Sakta which may be given in metaphysical terms;ª and there is as good a reason for the view that the female energy is the creative, formative power in the universe as there is for the male. But nowhere in the world has such symbolism been able to keep itself for long on a high plane. And, as elsewhere, here, emotional experiences of bhakti have given a large place for license and debauchery. Bhoga (enjoyment) as a means of liberation, of enlightenment, is here held as a tenet of faith. The adept acts and enjoys as manifest crea- tion. Alberuni, a thousand years ago, made the following observation on the Yoga: He who wants God, wants the good for the whole creation with- out a single exception for any reason whatever; but he who occupies himself exclusively with his own self, will for its benefits neither inhale breath nor exhale it. When a man attains to this degree, his

1 Serpent Pomer, pp. 25, 29. " Serpent Poter, p. 24. See also The Sdktas, by E. A. Payne. * Dr. Singh (Gr., p. 26) says that the aim of Gorakhnath is to transcend the lower self, which consists of sexual power, vital air and the mind, But the method, he says, is the control of the breath which is the key to the control of the other two.

CONCLUSION 351 spiritual power prevails over his bodily power and then he is gifted with the faculty of doing eight different things by which detachment is realized; for a man can only dispense with that which he is able to do, and not with that which is outside his grasp.1 The foregoing remarks are not to be construed as to suggest that there is not a higher interpretation possible for the doctrines of the Sakta, but to show that so far as this group of Yogis is concerned, and those who believe in them as well, the lower is the practical interpretation. Every- where well-thinking Hindus express themselves unfavourably towards them. The fact need not be ignored, however, that this kind of interpretation of the divine, the cult of female divinities, has been of world-wide distribution, and that it has found expression in every age. Neither should it be forgotten that tendencies of this kind find sympathy at the present time outside of India; still, nowhere else is this aspect of religion so persistently vital. Mr. Payne has pointed out that in India there has been, in recent times, a tendency to lay emphasis upon this horrible and revolting side of awe, which represents itself in worship of the Devi, during periods of economic and political depression. And he thinks that the view of God as Destroyer, the worship of Force and the use of a ritual essentially magic, portend the downfall of Saktism. The history of religion in India would seem to throw doubt upon such expectation. The Yogi is not to be judged altogether adversely. Behind this faith is the philosophy which deserves sympathetic study and an impulse, the age-long search for the experience of the Real, Sadasiva, in this particular sect. Some recent Western psychology seeks 'to understand experiences which lie outside ordinary self-consciousness.ª There stands out in asceticism as a whole that which the Yogi emphasizes in particular-the great seeker after truth, reality, with the supreme experience of the religious life. And, in the pursuit of this end, he exhibits both courage and persistence. Nowhere else in the world have men been

1 Sachau's Translation, vol. I, p. 69. " See K. T. Behanan, Yoga: A Scientific Eoaluation. (1937).

352 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS found who have endured more in the way of physical pain or who have carried tapas through so long a discipline. The great Gorakhnath is referred to as the embodiment of patience, that is, one able to carry tapasya through. He was quick tempered and terrible, but also patient. Bhartri happened to go into the forest where Gorakhnith was practising austerities, but he knew not that the saint was there. Soon after, the disciples of Gorakhniith met him and asked him to become one of them. He answered, 'What do I care for Gorakhnith? If he wishes to learn the ways of the Almighty let him come and hear from me.' Finally, Goraknath said to Bhartri, 'If you give me a handful of patience, I will become your disciple.' So Bhartri, in search of patience, came to the gods, but they could not supply it. At last he went to Visnu, who said, 'I cannot supply you patience. If you want it you must go to Gorakhnath who is the greatest of the saints.' Thus convinced, Bhartri nccepted Gorakhnilth as his guru.1 The penances of such men as Dharamnath have become famous. Perhaps the point with reference to members of the order which needs most emphasis is that of their relation to society. The Yogi cannot live as other men do. Unless he is untrue to his vows, he must live apart from society, but dependent upon it for a living: seeking only his own religious satisfac- tions and those of his few disciples. He bears no social responsibilities towards his fellow men. The Indian's con- cept of asrama, the search for release alone at the last and for himself, is the fundamental error of the system. The element of bhakti, or emotionalism, deserves a word. This Yoga movement, even in its earliest manifestations, looks to Rudra, to Siva, the terrible; and the aspect of Sakti which the Yogi worships is everywhere that of Kali, of Bhairavi, and of fiendish female forms. With this is coupled realistic experiences on the plane of eroticism. Character- istically, horrible, abominable and revolting practices and license go together. It is because the ends achieved by restraint are also attainable by symbolic participation in a drama of divine joy where full play is given to indulgence, through sex stimulus and the use of drugs, that their whole system of religious devotion has to be revolutionized. Present

1 See chap, eleven, p. 244, note 2.

CONCLUSION 353 day attitudes of Hindus insisting upon decency and strict conduct show how necessary this is. This has always been recognized with extreme forms of vamacāra, in vajrayāņa and in kaulacara. The illegal has been the norm of the extreme. But the ideals and practices of the Yogis are, consequently, not open to public gaze as they once were, and many are reluctant to admit that they indulge in them. Finally, it is possible to question whether the end which follows ecstatic experience, that is, unconsciousness, or pure subjectivity, or the absence of self-conscious personality, is any more satisfactory as the solution of the problems of life, or as a view of the ultimate goal of man, than is the anti-social character of the whole movement. As meeting the demands of the new day in India itself, both the experi- ence and the goal are insufficient.

23

GLOSSARY

Adhara. A 'support'; a centre of vital power or of specia- lized function in the body; a cakra. A ground or support for meditation. Ahinsa. The doctrine of non-injury. Akharā. A monastery. Ardhanari. The half-male-half-female form of the Brahman. Asana. Posture. Sometimes involves exercises. Avadhüta. Liberated. Gorakhnath is often so designated. The word is a general term for 'non-Brahman' ascetics who were freed from all ties, particularly of caste, and who accepted Yoya or yoga and bhakti, whether they were Śaivas (Sannyasīs or Jogīs), or Vāișņavas (Vāivagīs). Bandha. A binding; a stoppage. Often involved in physical exercises. The Bandhas are those devices which serve to close all exits of air and to produce tension in the body. Caran. Footprint of a divinity, of a saint, or of some other person; pāduka. Cimta. Fire tongs. Curma. A sweetmeat made of sugar, butter and crumbled bread. Cutiya. Scalp-lock. Deui. The Goddess. Dhuni. Yogi's sacred fire. Doli. A sort of chair, or palanquin for carrying people. Dundubhi. A mystical drum; dund, a large kettle-drum. Gaddi. A cushion, a throne. Ganija. Hemp-plant preparation for smoking.

GLOSSARY 355 Gauri. The Goddess. Gāurīpītha. The yoni, yonisthāna. Gotra. A sub-division of a caste. Hom. A kind of burnt offering. An offering of ghi in fire. Indriya. Motor or sensory function. Jogī. Yogī. Kachcha (kacca). (Food); uncooked food. Kafni. A garment resembling a shroud, worn by Musulman fagirs. Kangan. A bracelet or armlet of threads. Kaurī. A shell used as money, of very little valuc. 4 kaurīs mm 1 gaņda 20 gandas = 1 paņ 4 pan =1 ana 4 anas = 1 kähan (about } rupee). Ketki. 'A sweet-scented flower.' Ketaka: the tree pandonus odoratissimus. Khichri. A dish made of pulse and rice cooked together. Khir. Rice boiled in milk. Kundal. Ear-ring; coil. Laddu. A ball of sweatmeat. Langoti. A loin cloth. Laya. 'Union'; unconsciousness. A state where the mind ceases to function. A return to the undifferentiated state. Samādhi. Linga. The Phallus of Siva (in text the word is often used for yoni-linga and is so intended unless otherwise specified). Mahant. Head of a monastery; a chief teacher. Makara. The letter M. Manasa. A serpent goddess. Mandala. A circle. A cakra. A lotus. Manonmani. A state in which the mind is unmoving. Mantra. A sacred text; a spell. An instrument of thought, when rightly used, embodying supernatural power.

356 GORAKHNĀTH AND THE KANPHAȚA YOGIS Matha. A hut; a cottage; especially the retired hut or cell of an ascetic (student); cloister, college (especially for young Brahmans); a temple. Medhra. Lińga. Mela. A religious fair. Meidhi. A plant. Myrtle, Lawsonia alba. Mina. Fish. Moksa. Release; 'salvation'. Mrdanga. A small drum. Mudra. Ear-ring worn by a Yogi. Mudra. A manipulation of the body, a posture, an attitude, a contortion. Often a kind of exercise. The word as applied to one of the five M's is usual rendered 'parched grain,' but 'gesture' or 'attitude' is probably correct. Mukti. Relcase, samadhi, 'salvation'. Nad. A whistle worn by Yogis; more particularly, sound. Nada. Sound. Nadi, Nadi. A channel, or a nerve, a path for vital force; one of the elements in the physiological theory of the Yoga. Padma. Lotus; a chakra. Paduka. A foot-print. Caran. Pakaurī. A dish made of peas meal. Pakhal.' A large leather bag such as is borne by bullocks. Paldo. Rice cooked with mutton. Pallcamakara. The five M's. Panth. A sect, or a division of a sect. Parampara. Succession. A table of succession. Pilao. Rice cooked with mutton. Pir. A saint, a synonym for mahant. Pradaksina. Going around an image, a shrine, or an object, with the right hand towards it. Prasad. Food that has been offered to an idol or of which a spiritual teacher has partaken. Pujari. One who conducts worship at a temple, or a shrine. Rakzasa. Fiend, ogre.

GLOSSARY 357 Śakta. A worshipper of Śakti. Sakti. The female power or principle, often personified; the Goddess. Śaligram (Salagrama). A black stone found in the Ghandaki river, and worshipped by Hindus; sacred to Vignu or Krna. Some say that it should be an amonite. Samadh (Samadhi). Tomb of a saint. As a technical term the final state in the Yoga process; 'release'. Samkalpa. Will, desire. Sati .- The true wife; a name of Siva's consort. Sattu. Parched grain reduced to meal and made into a paste. Śeli. A necklace of threads, worn by mendicants. Siddhis. Perfections; supernormal powers. Sing. Horn. Śraddha. Religious rites for the dead. Śricakra. A mystic circle of the Tantra. Sthan. A place or location; a small shrine. Śūnya. Void. Tantra. For Tantric. Țhakur. An idol, a temple. Țika. A sect mark made on the forehead or between the eyebrows. Tirtha. A place of pilgrimage. Tripund. A sectarian mark of Siva made with horizontal lines drawn with ashes or other substance on the forehead, arms or trunk. Urd. A pulse. Vamacāra. Left-hand practice, or ritual. Virakta. Dispassionate. Yab-Yum. The state of union of the god and his consort. Yantra. A symbol or magic figure. Yoni. Womb, uterus, vulva, female organs of generation; source; origin, with the linga a typical symbol of the divine procreative energy.

BIBLIOGRAPHY

(Since, in the body of the text, the footnotes contain very full references to sources, it has been decided, for economy of space, to list here an abridged list of the works consulted in the preparation of Gorakhnäth and the Kanphata Yogit.

A. GOVERNMENT PUBLICATIONS AND WORKS OF OFFICIALS The Centus of India, both Imperial and Provincial Reports and Tables, 1882, 1891, 1901, 1911, 1921, 1931. The Gazetteers, both Imperial and Provincial Series. The older works are of more value for students of culture. ALEXANDER, E. B., Statistical Description and Historical Account of the North-Western Provinces of India. Gorakhpur (Gazetteer, North-Western Provinces). Vol. IV. Allahabad, 1881. BCI BALFOUR, EDWARD, The Cyclopadia of India and of Eattern and Southern Asia. London, 1885. CONYBEARE, H. C., Statistical and Historical Account of the North-Wertern Provinces of India. Bareilly. Allahabad, 1879. CTC CROOKE, WILLIAM, The Tribes and Castes of the North- Western Prouinces and Oudh. 4 Vols. Caleutta, 1896. ERN ELLIOT, SIR H. M., Memoirs on the History, Folklore and WP Distribution of the Races of the North-Western Prouinces of India. 2 Vols. Revised by JOuN BEAMES. London, 1869. ENTHOVEN, R. E., The Tribes and Castes of Bombay. 3 Vols. Bombay, 1920, 1922. MARTIN, MONTGOMERY, The Hitory, Antiquitier, Topo- graphy and Statistics of Eastern India. 3 Vols. London. 1838. (Contains Da. F. M. BUCHANAN's work.) NCS NESFIELD, J. C., Brief Viem of the Caste System of the North-Western Provinces and Oudh, Together with an Examination of the Names and Figures Shoton in the Census Report of 1882. Allahabad, 1885.

BIBLIOGRAPHY 359

RTCB RISLEY, H. H., The Tribes and Castes of Bengal. Ethno- graphic Glosary. 2 Vols. Calcutta, 1891. RISLEY, H. H., Centus of India, 1901. Vol. I. India Ethno-

RTCP graphic Appendix. Calcutta, 1903. ROSE, H. A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province. (Based on the Census Report for the Punjab, 1883; by the late StR DENZIL IBBETSON, K.C.S.I., and the Census Report for the Punjab, 1892, by THE HONORABLE MR. E. D. MAC- LEGAN, C.S.I., and compiled by H. A. RosE, Lahore. 3 Vols. 1914. RTCCP RUSSELL, E. V., and RAI BAHADUR HIRA LAL, The Tribes and Castes of the Central Provinces of India. 4 Vols. London, 1916. SHTC SHERRING, M. A., Hindu Tribes and Caster as Represented in Benares. London, 1872. TCTSI THURSTON, E. and RANGACHARI, K., Castes and Tribes of South India. Vol. II. Madras, 1909. THURSTON, E., A Gasetteer of the Territories tnder the Governent of the Viceroy of India. Revised and Edited by Stn ROBERT LETIBRIDGE and ARTHUR N. WALLASTAN. London, 1886.

B. OTHER WORKS YIELDING ETHNOGRAPHIC DATA BAINES, SIR ATHELSTANE, Ethnography, in Grundriss der Indo-Arischen Philologie und Altertumskunde. Vol. II, Pt. 5. Strassburg, 1912. BHCS BHATTACHARYA, JOGENDRA NATH, Hindu Castes and Sects. Calcutta, 1896. BRIGGS, GEO. W., The Chamars. Calcutta and London, 1920. ENTHOVEN, R. E., Folklore of Bombay. Oxford, 1924. Gr GRIERSON, G. A., Article, 'Gorakniith', in ERE. Vol. VI. KIAKHAR, DALPATRAM PRANJINAN, Article, "The History of the Kanphatas of Kachh.' In IA. 1878. NORTHEY, MAJOR W. BROOK, M.C. and MoRnIs, CAPT. J. C., The Gurkhar. London, 1928. POSTANS, L. T., Article, 'An Account of the Kanphatas of Dhinodhar in Cutch with the Legend of Dharamnath, their Founder.' In JRAS. 1839.

360 GORAKHNATH AND THE KĀNPHAȚA YOGIS RAGHUNATHJI, Article, 'Bombay Beggars and Criers.' In IA, Vol. X. SYED, SIRAJ UL HASSAN, The Cartes and Tribes of H. E. H. The Nizam's Dominions. Vol. I. Bombay, 1920. TEMPLE, RICHARD, C., Punjab Notes and Queries. Allahabad, London. Vol. IV. 1883-87.

C. LITERARY SOURCES ABBOTT, J. E., The Poet Saints of Maharashtra, Series, 10 Vols. Poonn, 1926-34. BHATTACHARYYA, B., (Editor) Sadhanamālā. 2 Vols. Baroda, 1925, 1928. BHATTACHARYYA, B., Tuo Vajrayana Works. Baroda, 1929. GRIERSON, G. A., Article, 'The Song of Manik Chandra.' In JASBe. 1878. GRTERSON, G. A., Article, 'The Versions of the Song of Gopi Chand.' In JASBe. 1885. GRIERSON, G. A., The Modern Vernacular Literature of Hindustan, Calcutta, 1889. HUME, E. R., The Thirteen Upanishads, Translated from the Santkrit, woith an Outline af the Philosophy of the 1921. Upanishads and an Annotated Bibliography. Oxford,

IVANGER, S., Hathayogapradipika. Second Edition. Adyar, 1933. Mac MACAULIFFE, MAX ARTHUR, The Sikh Religion, Its Gurus, Sacred Writings and Authors. 6 Vols. Oxford, 1909. MITRA, RAJENDRALALA, The Yoga Aphorisms of Pataltjali, With the Commentary of Bhoja Raja and an English Trans- lation. Calcutta, 1883. PANCHAM SINH, Haphayogapradipaka. Translation into English. Sacred Boohs of the Hindus. Allahabad, 1915. PANGARKAR, R. L., Śri Jiānelvaramahārāja Carita. Poona, 1912. RAMA PRASADA, Patanjali's Yoga Satras woith the Com- mentary of Vydsa and the Gloss of Vachaspati Mitra. Aliahabad, 1912. Šārtri SASTRI, MAHAMAHOPADHAYA HAREPRASAD, Editor. Rama- carita, by Sandhynkira Nandi. Memoirs of the Asiatic Society of Bengal. Vol. III (1910-14). Calcutta, 1914.

BIBLIOGRAPHY 361 SMITH, R., Fagire und Fagirtumn. Berlin. Second Edition. 1921. STRELE, MRS. F. A., Tales of the Punjab. London, 1917. Stoynn SWYNNERTON, CHARLES, Remantic Taler from the Punjab, toith Indian Nights Entertainment. New Edition in one volume. London, 1906. TAYLOR, J., Prabodha Chandrodaya, or Rise of the Moon of Intellect, by KRISHNA-MISRA. Bombay, 1886. THIDAUT, GEORGE, The Vedanta Sutras with the Com- mentary of Ramanuja. SBE. London, 1904. THIBAUT, GronGE, The Vedanta Satras with the Com- mentary of Shankardcarya, SBE. 2 Vols. London, 1904. TRUMP, ERNEST, The Adi Granth. London, 1877. VASU, S. C. (Translator), The Gherayda Samhitd. Adyar, 1933. First printing, Allahabad, 1895. VIDHYARAVASA, S. C. (Translator), Śiva Sanhita. Allabs-

WOODROFFE, SIR JOHN (Arthur Avalon), Principles of bad, 1923.

Tantra. 2 Vols. London, 1916. WOODROFFE, SIR JOHN (Arthur Avalon), Tantra of the Great Liberation. London, 1913. WYS WoODS, JAMES HOUGHTON, The Yoga System of Patatjali. Cambridge, 1914. BHAVE, V. L., Mahardstra Sdrasvat. 2 Vols. New Edi- tion. Poona, 1925. FORL FARQUHAR, J. N., Outlines of the Religious Literature of India. London, 1920. HOnOSON, B. H., Enays on the Languages, Literature and Religion of Nepal and Tibet. London, 1874. HGE HOPKINS, E. W., The Great Epic of India, Its Character and Origin. New York, 1901. MACDONELL, A. A., and KEITH, A. B., Vedic Index of - Names and Subjects. 2 Vols. London, 1912. SEN, DINESH CHANDRA, History of Bengali Language and Literature. Caleutta, 1911. SEN, DINESH CHANDRA, Sati, A Mystical Story, Calcutta, 1916. CFD SHEA, DAVID, and FRAZER, ANTHONY, The Dabistan or School of Manners. Translated from the Original

1843. Persian with Notes and Illustrations. 3 Vols. Paris,

362 GORAKHNATH AND THE KANPHAȚA YOGIS Tanp TEMPLE, RICHARD C., The Legends of the Punjab. 3 Vols. London, 1884-1900. WGIL WINTERNITZ, DR. M., Geschichte der Indischen Literature. 3 Vols. Leipzig, 1913, 1920.

D. WORKS ON PHILOSOPHY AND RELIGION INCLUDING TANTRA AND CULT BEHANAN, K. T., Yoga: A Scientific Eualuation. New York, 1937. BRAHMA, N. K., The Philosophy of Hindu Sadhand. London, 1932. BROWN, G. W., The Human Body in the Upanishads. Jubbulpore, 1921. COWELL, E. B., and Goucx, A. E., The Sarva Darjana Samgraha or Revieto of the Different Systems of Hindu Philosophy, by MADHAVA ACHARYA. Translated by E. B. COWELL and A. E. Gougu. Second Edition. London, 1894. ELIOT, SIR CHARLES, Hinduism and Buddhism. 3 Vols. London, 1921. DHIP DASGUPTA, SURENDRANATH, A History of Indian Philosophy. Vol. I, Cambridge, 1922. DHIP(II) Vol. II, 1932. Hindu Myrticitm. Chicago, 1927. Das G. Yoga Philosophy (In relation to other systems of Indian Thought). Calcuttn, 1930. DHP DAVIES, JOHN, Hindu Philosophy, The Samkhya Karika of Ifvara Krıya. London, 1894. D.Up. DEUBSEN, P., The Philosophy of the Upanishads. English Translation by A. S. GEDEN, Edinburgh, 1906. GSY GARBE, RICHARD, Sdukhya und Yoga. Grundriss der burg, 1896, Indo-Arischen Philologie und Altertumskunde. Strass-

GSP GARBE, RICHARD, Die Samkhya Philosophie. Leipzig, 1894. New Edition, 1917. GHOSH, JAJNESWAR, A Study of Yoga. Calcutta, 1933. HALL, FITZ-EDWARD, A Contrioution Totcards an Index to the Bibliography of the Indian Philosophical Systems. Calcutta, 1859. HAUER, J. W., Der Yoga als Heilteeg. Vol. I. Stuttgart. 1932.

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KSS KIITH, A. B., The Samhaya System. A History of the Saikhya Philosophy. Caleutta, 1916. KEITH, A. B., The Religion and Philosophy of the Veda. 2 Vols. Cambridge, Mass., 1925. RADHAKRISHNAN, S., Indian Philosophy. 2 Vols. New York, 1922, 1927. SBH RAI BAHADUR SRISA CHANDRA VASU, An Introduction to the Yoga Philosophy. Aliahabad, 1915. RELE, VASANT G., The Mysterious Kundalini. Bombay, 1927 (Third Edition, 1931). MOHAN SINGH, Gorakhnath aud Mediaeval Hindu Mysticinn. Lahore, 1937. THOMAS, E. J., The History of Buddhist Thought. New York, 1933. ARTHUR AVALON, The Serpent Power. London, 1919. ARTHUR AVALON, Shati and Shakta, Esays and Addresses on the Shakta Tantra Shastra. Second Edition. London, 1920. BRI BARTH, A., The Religions of India. London, 1882. BVS BHANDARKAR, R. G., Vaimnavinm, Śdivism, and Minor Reli- gious Systems. Grundriss der Indo-Arischen Philologie and Altertumskunde. Strassburg, 1913. BHATTACHARYA, B., Introduction to Buddhist Eaoterism. Oxford, 1932. BRV BLOOMPIELD, M., The Religion of the Veda. New York,

Boss, M. M., The Post-Caitanyd Sahajiyd Cult of Bengal. 1908.

Calcutta, 1930. CROOKE, WILLIAM, An Introduction to the Popular Religion and Folhlore of Northern India. Allahabad, 1894. Revised and Illustrated Edition. 2 Vols. London, 1896. New Edition prepared for the press by R. E. ENTHOVEN. Oxford, 1926. DAVIDS, MRs. RHYS, Outlines of Buddhism. London, 1934. GswoLD, H. D., The Religion of the Rig Veda. Oxford, 1923. HRI HOPKINS, E. W., The Religions of India. Boston, 1895. Judgment in the ease of Mahant Brahm Nath vs, Baba Gokul Nath, Court of the Subordinate Judge of Gorakhpur of 1926.

364 GORAKHNĀTH AND THE KĀNPHATA YOGIS MVM MACDONELL, A. A., Vedic Mythology (Grundriss der Indo-Arischen Philologie und Altertumskunde), Strass- burg, 1897. MWB MONIER-WILLIAMS, M., Brahmanism and Hinduism. Lon- don, 1891. OBTM OMAN, JOHN CAMPBELL, The Brahmant, Theists and Muslims of India. Philadelphia. occs Cults, Customs and Superstitions of India. London, 1908. OMAS The Mystics, Ascetics and Saints of India. London, 1903. TARANATH, Geschichte des Buddhismus in Indien aus dem 1869. Tibetischen ubersetat von Anton Schiefner. St. Petersburg,

UNDERHILL, M. M., The Hindu Religious Year. Calcutta, 1921. Or VASU, NAGENDRA NATH, Modern Buddhirm and Its Followers in Orina. Calcutta, 1911. VON GLASENAP?, H., Der Hinduismur, Munchen, 1922. WARD, W., View of the Fistory, Literature and Religion of the Hindur. 4 Vola. 1817-20. WILKINS, Hindu Mytkology. Calcutta, 1913. Wi WILSON, HORACE HYMAN, Essays and Lectures Chiefly on the Religion of the Hindus. A Sheteh of the Religious Sects of the Hindut. London. Edition. 1861. Vol. I. Edited by REINHOLD ROsT. Also Vol. II. Was first published 1828, 1832. E. ICONOGRAPHY, INSCRIPTIONS, SCULPTURE, ETC. BHATTACHARYYA, B., The Indian Buddhist Ikonography, Mainly Based upon the Sadhanamala and other Cognate Tantric Texts. Oxford, 1924. BIDYABINOD, PANDIT B. B., Supplementary Catalogue of the Coins in the Indian Museum, Calcutta, Non-Muhammadan Series. Vol. I. Calcutta, 1923. BROWN, C. J., The Coins of India. Caleutta and London, 1922. BURGESS, JAMES, Report on the Antiquities of Kathiawar and Kachh (Archæological Survey of Western India). London, 1876. BURGESS, JAMES, Archaological Survey of Western India, Vol. V. London, 1883.

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BURGESS, JAMES, and CoUsINs, HENRY, Revised List of Antiquarian Remains of the Bombay Preridency (Archao- logical Suroey of India), New Imperin! Series, Vol. XVI. 1897. CUNNINGHAM, SIR A., Coim of the Indu-Scythians. Cal- cutta. 1892. CUNNINGHAM, SIR A., Coint of Medicval India, From the Seventh Century douu to the Muhammadan Conguests. London, 1894. FHIEA FERGUSSON, JAS., History of India and Eartern Architecture. Revised and Edited by JAMES BURGESS and R. PHENE SPIERS, 2 Vols. London, 1910. FRANCKE, A. H., Antiquities of Indian Tibet. Calcutta. Vol. I, 1914; vol. II, 1926. FRENCH, J. C., The Art of the Pala Empire of Bengal. Oxford, 1928. GOPI NATH RAO, T. A., Elementr of Hindu Iconography. 4 Vols. Madras, 1914-16. KHAKHAR, D. P., Report on the Architectural and Archao- logical Remains in the Province of Kachh. With five papers on Kachh Antiquities, by the late Sin ALEX. BURNES. With a Prefatory Note by J. BURGESS, Archmological Surveyor and Reporter to Government, 1879. RAPSON, E. J., Indian Coins (Grundiss der Indo-Arischen Philologie und Altertumskunde). Strassburg, 1897. SMITH, VINCENT A., A History of Fine Art in India and Ceylon. Oxford, 1911. SMITH, VINCENT A., Catalogue of the Coins in the Indian Museum, Calcutta, Including the Cabinet of the Asiatie Society of Bengal. Oxford, 1906. VOGEL, J. PI., Indian Serpent Lore. London, 1926. WALSH, E. H., Artiele, "The Coinage of Nepal.' In JRAS, 1908.

F. HISTORY, DESCRIPTION

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366 GORAKHNATH AND THE KANPHATA YOGIS Duff DUFF, C. MABEL (MRS. W. R. RICKMERS), The Chrono- logy of India. From the Earliest Times to the Beginnings of the Sixteenth Century. London, 1899. EHI ELLIOT, SIR H. M., The History of India as Told by Its Oton Historians. The Muhammadan Period. Edited by PROP. JOHN DAWSON. 2 Vols. London, 1867-69. FoRnes, A. K .. Rar Mala. Edited by H. G. RAWLINSON. London, 1924. GAIT, E. A., History of Assam. Second Edition. Caleutta, 1926 (First Edition, 1906). GRP IGRIFFIN, Sm L. H., The Rajas of the Punjab. London, 1873. I'GRIFFIN, SIR L. H., The Panjeb Chieft. New Edition by C. F. MASSRY. 2 Vols. Lahore, 1890. HAMILTON, F. (formerly Buchanan), An Account of the Kingdom of Nepal and of the Territories Annexed to this Dominion by the House of Gorkha. Edinburgh, 1819. HART, CAPT., Artiele, 'Some account of a Journey from Kurrachee to Hinglaj in the Lus territory, descriptive of the intermediate country and of the port of Soume- ance.' JASBe, 1840, pp. 134 ff. HoLDIcH, SIR THos. H., The Gates of India. London, 1910. JARRET, COL. H. S., and BLOCHMANN, H., Ain i Akbari by Abdul Fazl i Allami, 3 Vols. Caleutta, 1894. KIRKPATRICK, COLONEL, An Account of the Kingdom of Nepal (in 1793). London, 1811. KIrrou, LIEUT. M., Article, 'Notes on a Journey to Girnar, eto.' JASBe, (1838), Vol. VII, pp. 865 ff. LANDON, P., Nepal. 2 Vols. London, 1928. LÉVI, SYLVAIN, Le Nepal (Annals du Musée Guimet). Paris, 1905. MASSHALL, Sin JOHN, Mohenjo-Daro and the Indus Civili- zation. 3 Vols. London, 1931. MASSON, CHARLES, Narrative of Various Journeys in Balochistan, Afghanistan, and the Panjab. 4 Vols. London, 1842-44. OLDFIELD, H. O., Shetches from Nepal. 2 Vols. London, 1880. RAPSON, E. J., The Cambridge History of India. Vol. I. Cambridge, 1922.

BIBLIOGRAPHY 367 SACHAU, EDWARD C., Alberuni's India, an Account of the Religiont, Plulosophy, Literature, Geography, Chronology, Astronomy, Customs, Laus and Astrolegy of India about A.D. 1030. An English Edition with Notes and Indices. 2 Vols. London, 1910. SHERRING, M. A., The Sacred City of the Hindus (Benares). London, 1868. Tod TOD, JAMES (LT .- COL.), Annals and Antiquities of Raja- sthan, or The Central and Western Rajput States of India. Edited with an Introduction and Notes by WILLIAM CROOKE, C.I.E. 3 Vols. London, 1920. VASU, N. N., The Social History of Kamarupa. 2 Vols. Calcutta. WRIGHT, DANIEL, History of Nepal, Translated from the Vamsavali Parbatiya, by Munshi Sheto Shunkar Singh and Pandit Shri Gunanand, tith Introductory Sketch of the Country and People of Nepal by the Editor. Cam- bridge, 1877.

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American Journal of Philology. Journal Asiatique. Asiatic Researches.

.4.

PLATES

PLATE I

CAVE OF GORAKHNATH IN NEPAL

PLATE II

WIDOW WITH SPLIT EARS AND VARIOUS SORTS OF BEADS

PLATE III

RECENTLY INITIATED YOGIS

BOY INITIATES

PLATE IV

MAHANT OF TILLA (1924) MAHANT OF GORAKHPUR (1924) (In his robes of office)

V PLATE V

MAHANT OF PURI (1924) MAHANT OF DHINODHAR (1924)

Wih Suderjan, rings of copper and patch-work garments

PLATE VI

GBHASTHA AND WIFE

MAHANT OF KAMA (1924) (Turban of black wool threads)

PLATE VII

FATHER AND SON

PLATE VIII

GORAKHPUR SHRINE (Before Reconitruction in 1924)

GORAKHPUR SHRINE (After Recoratruction in 1924)

PLATE IX

TILLA

TOMB OF DHARAMNATH

PLATE XII

T

MOLADHARA CAKRA

PLATE XIII

ASANA (Showing bracelets of rhinoceros leather and rings of rhinoceres horn)

PLATE XIV

TRISOLS AT GORAKHPUR

INDEX

ADEPT, 322, 323, 328, 329, 330, 334. 338, 352 Aral, 111, 114, 116

Adhāra, 287, 288, 309, 311, 317, Aryan, 155, 212 Asana, 265, 267, 268, 274, 282,

Adharbandha, 284 328 309, 323, 325, 326, 327, 330,

Adinäth, 56, 62, 75, 76, 136, 230, 340, 343'

231, 234 Asīpúri, 15, 104, 105, 108

Aghori, 6, 31, 71, 72 n., 75, 154, Ascetic, 1, 2, 6, 9, 16, 21, 22,

167, 218, 224 24. 28, 32, 39. 55, 74, 82, 207, 208, 247, 259 Agriculture, 51 f. Ashes, 16, 17, 19, 21, 29, 31 Ahimsa, 266 33, 39, 44, 53, 54, 104, 122, Aidavi, 67 Aipanth(1), 6 n., 9, 21 n., 24 n., 128, 187 ff., 200, 221, 334

40 n., 43 n., 49 n., 63, 65, 67, 68, Aśoka, 144, 145 n., 217

77, 82, 100, 136, 138 Aśrama, 209 f., 223

Ajapa, 293, 307, 340 Assam, 50, 69, 78, 166, 181 n.,

Ajnia, 310, 315, 319, 333 201, 274

Alakh, 10, 44, 202, 239 Asura, 104 Atharva-Veda, 155 f., 175, 212, Alberuni, 216, 352 216, 280 Alexander, 213 f. Allahibäd, 5 n., 28 n., 35, 82, 83, Atits, 24, 110, 116, 120 Aughar, 4, 5, 10, 11, 18, 19, 27,

Almora, 7, 10 n., 17 n., 21 n., 22, 253 30, 31, 33, 39, 46, 47, 49, 67, 71, 89, 100, 103, 113, 115, 121, 124, 23, 24 n., 26 n., 28, 29, 30, 31, 218, 224 34, 41, 42, 47, 80 f., 107 n. Aurangzeb, 70, 86, 92, 121 Amarnath, 78, 98 Avalokiteśvara, 151, 180 n., 196, Ambl, 119, 162, 165 Ambala, 49, 66, 69, 73, 100 231, 232 n.

Amcrican Indian, 59, 347 Arrritsur, 38, 62, 64, 100, 103, BABA, 33, 38 Baber, 98 160 Badrinäth, 7, 20, 34, 37, 78, 124 Amrta, 345 Bag, 13, 21, 53, 54, 57 Amulets, 20, 23, 34. 128, 178 Anāhata, 310, 313, 319, 332, 341, Bairdg, 63, 65, 97, 121, 122 Bajra, 15

Ancestor, 7 f., 52, 55 343 Balnknith, 31 Balasundari, 33 Anus, 313, 317, 328 Baldevi, 93 Apâna, 291, 292, 300, 306, 307, Balkelwar, 31, 71 311, 327, 335, 337 Bälnäth, 101, 103 24

370 GORAKHNATH AND THE KANPHATA YOGIS Bamarg,-69, See Vämārga Black buck, 11, 132 Bamboo, 21, 22 Bandha, 323, 324, 325, 327, 330, Blood, 18, 104, 107, 125, 129, 130,

335, 337, 338, 340, 341 140 f., 160, 166, 168, 308

Bappa, 122, 187, 245, 246, 247, Bolanath, 80 Bombay, 1, 4n., 5, 21, 22, 31, 50, 250 55, 61, 63, 120, 122, 257 Barber, 28, 29 Bowl, 13, 21, 22, 34, 40, 44 Basak Nag, 98, 123 Bathing (bath, bathe) 24, 28, 29, Boys, 27, 38, 49, 53, 55

41, 42, 54, 134, 145, 147, 170 Brahmā, 7, 15, 143, 156f., 162, 169, 176, 197, 228, 261, 267, 270, Beads (Sce rosary) 273, 293, 294, 302, 305, 312, 316, Beard, 18 319, 343, 346 Beef, 45, 55 Beg, Beggars, Begging, 21, 22, Brahmäcarya, 212

44, 45, 51, 53, 56, 57, 59, 72, Brahman, 1, 7, 105, 123

73, 97, 192, 202, 204, 206, 210 Brähman, 11, 26, 39, 46, 50, 52,

Bel, 41, 43, 53, 54, 138, 143 53, 58, 74, 94, 102, 123, 126, 131,

Benares, 3 n., 5 n., 13 n., 14 n., 17, 167, 211, 213, 217, 226, 323 n.

23, 27 n., 28n., 30, 41, 46, 52, Brahmanas, 176, 259

78, 83 f., 85, 86, 110, 122, 257 Brand, 17, 110

Bengal, 4 n., 51, 53, 69, 123 f., 242, Brass, 11, 13, 19, 22, 48, 53, 58, 243, 244, 250, 274, 351 92, 112, 114

Bhagavad GIld, 241, 263, 264 Brindaban, 52, 78

Bhairava (Bairab, Bhairorh), Buddhn, 213, 217, 231, 276, 279,

12 n., 17, 21, 28, 32, 34, 36, 53, Buddhi, 260, 261 269 280

54, 58, 70, 74, 78, 79, 80, 81, 83, 84, 85, 86, 87, 93, 97, 100, 102, Buddhism, 150, 209, 218, 232, 113, 121, 122, 123, 127, 129, 134, 248, 262, 276, 278, 279

135, 138, 139, 140, 141, 144, Buddhist, 131, 150, 151, 180, 181,

146, 152, 158 fr., 170, 224, 225, 218, 229, 231, 232, 233, 243,

226, 245, 280 n. 245, 249 f., 259, 275, 280, 327,

Bhairavi, 245, 280 n., 354 Buffalo, 24, 55, 56, 93 n., 95, 141 351

Bhairoch Pat, 252 Bhakti, 235, 266, 351 n., 352, 354 Bull, 11, 20, 57, 84, 122, 154, 247, Bhartrhari, Bhartri, 7, 9, 10, 11, 313, 315

24, 62, 65, 82, 101 f., 121, 132, Burial (buried, samadh, grave), 9,

137, 188, 189 n., 237, 242, 244, 22, 36, 39, 40, 41, 42, 51, 53, 54, 55, 56, 58, 59, 60, 66, 70,

Bhek Barah Panth, 35, 82, 100 245 80, 81, 85, 88, 89, 94, 97, 100,

Bhuj, 34, 63, 69, 110, 111 104, 115, 121, 123 f., 136, 170,

Brbi Nani, 106 154

Btja, 175, 176, 277, 281, 301, 311, 312, 313, 315, 340 n. CAKRA, 150, 163, 171, 175, 177, Bija-mantra, 313, 314, 315 274, 281, 288, 289, 309, 311,

Bimla, 63, 67 312, 313, 314, 315, 317, 318,

Bindu, 163, 164, 298, 299, 300, 302, 319, 320, 321, 322, 329, 331,

313, 314, 315, 316, 317, 318, 320, 332, 333

322, 323, 324, 325, 331, 332, 333, Cakrapūjā, 106, 171, 173

334, 335, 337, 338, 339, 340, 341, Chamar, 13 n., 68, 99, 138

344, 346, 352 Candalas, 107, 143 Candidate, 26ff., 89, 116, 119

INDEX 371

Cap, 19, 29, 40 Caran, 31, 41, 57, 85, 87, 102, Devi, 8n., 24, 36, 37, 40, 42, 57, 63, 91, 92, 95, 97, 100, 105, 106, 108, 113, 114, 120, 134, 140, Cartilege, 1, 32, 56, 58 122

Caste, 26, 27, 29, 45, 48, 49, 50, 162, 164, 172

51, 52, 53, 55, 56, 57, 58, 61, DeviPatan, 12n., 13 n., 17n., 18n., 26, 29, 38, 46, 47, 60, 79, 90, 83, 117.151 Cave, 44, 78, 79, 80, 82, 118, 119, 92, 94 ff., 140, 141, 149, 152, 161, 334

Cawnpore, 13 n., 21 n., 24n. 121 Dhajjanāth, 63, 68, 77 Dharamnith (Dhoramnith), 21, Cela, 35, 36, 38 24, 35, 36, 45, 47, 64, 77, 80, 81, Celibacy, 260, 266 Celibate, 5, 34, 46, 47, 49, 57, 58, 111ff., 139, 142, 229, 230, 354

72, 73, 89, 110, 116, 122, 198 Dharamnathi, 1, 35, 64, 80, 116,

Charity, 37, 45, 46, 110, 115, 116 Dharamialas, 36, 113, 150 121

Charm, 20, 23, 25, 57, 59, 128; Dkāraņā, 262, 265, 268, 269, 276, see Amulet Christian, 26, 219, 241 n. Dharma (and the cult), 53, 151, 315

Club, 22, 124, 160, 202, 221 f., 244, 245, 249

Cocoanut, 21, 25, 28, 33, 95, 239 Dharma Mangala, 243 Dhduti, 153, 254, 274, 328 108 Coin, 247, 248 Dheds, 26

Coli, 63, 67 n., 174 Dhinodhar, 8,12, 14n., 16 n., 18n., 20, 21, 24, 26n., 28 n., 30, 33, Colinäth, 63, 77 Conch, 8, 22, 42, 54, 113, 202 35, 36, 37, 38, 42, 45, 46, 73, 110f., 115 ff., 130, 139, 141, 142, Copper, 8, 11, 20, 42, 58, 124 Corpse, 18, 48, 52, 58, 175 150, 152, 171, 193, 230

Cotton, 11, 19, 31 Dhorf, 21 Dini, 16, 21, 40, 44, 88, 94, 108, Cow, 31, 42, 45, 247, 318 Cow dung, 3, 16, 39, 53, 54, 89 112 If., 118, 123, 128, 130, 202, Duyāna, 262, 265, 268, 269, 346 228 Crutch, 21, 22, 40 Curse, 25, 73, 117 Cuțiya, 18, 28, 29, 32 n., 131 Dhyanl Buddhas, 277 Divination, 2, 49, 127

DĀDĀ, 33 Dioya, 283

Dagger, 20, 180 n. Dog. 8n., 24, 55, 56, 57, 59, 97, 135 Darşan, 7, 8 Dom, 51, 204, 243 Darşani, 1, 44, 49, 50 Daryanäth (1), (=panth), 64, 66, Dravidian, 161 Drugs, 23, 123, 153, 202, 205, 82, 102 347 Dãs, 29 Drum, 2, 22, 57, 97, 115 Dasnāmīs, 11, 12n., 24n. Durgt, 15, 90, 129, 164, 165 f., Dayanath, 118, 192f. Dend, 39, 48, 49, 51, 52, 55, 56, 171

58, 59, 60, 123, 136 Durgipaja, 171

Death, 29, 50, 92, 160, 185, 307, Dvāraka, 3 n., 71, 78, 120

Demon, 18 n., 104, 138, 158, 225, 340 FAR, 1, 6 ff., 9, 10, 11, 24, 27, 28, 29, 31, 32, 48, 49, 56, 60, 73, . 271, 347 74, 98, 247, 248, 249, 306

372 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Ear-rings, 1, 6ff., 9, 10, 11, 13, Girnär, 119, 192, 230 20, 32, 33, 39, 40, 47, 49, 53, 54, Goat, 2, 88, 92, 93, 95, 99 55, 56, 58, 60, 66, 74, 81, 82, Godavari, 64, 78, 121 84, 100, 113, 114, 123, 124, 128, 130, 131, 202, 221, 237, 248, 249 Gold, 6, 7, 20, 23, 40, 42 Gopicand, 24, 50, 51, 55, 56, 63, Ear-splitting, 1, 9, 10, 27, 28, 29, 67, 69, 75, 122, 183, 185, 190, 31, 32, 33, 37, 48, 49, 53, 55, 194, 198, 203 f., 205 n., 206, 242, 56, 58, 60, 73, 103, 118, 123, 243, 244, 245, 277 199, 202, 248 Gorakh Bansuri, 7n., 123 Ekadasts, 51 f. Gorakhnith (Goraksanatha, Go- Eklińgaji, 122, 222 rakh, Goraksa), 1-25, 31, 39, Election, 35, 36, 37 42, 49, 50, 53 £., 55, 56, 57, 58, Elephant, 271, 299, 312, 315, 337, 59, 60, 61, 62, 63, 64, 65, 66, Evil eye, 22, 23, 128 346 67, 68, 69, 70, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 83, 86, Exorcism, 2, 23, 89, 125, 127 87, 88, 89, 92, 96, 98, 99, 100, Eyebrows, 269, 318, 336, 342, 101, 102, 106, 116, 118, 119, 344, 345 120, 121, 122, 123, 124, 127, 128, 130, 132, 136, 137, 138, FAECES, 306, 337 141, 143, 145, 149, 150, 160, Faqir, 1n., 4n., 5, 6, 105, 185, 192, 194, 207 179, 180 n., 181, 182, 183, 184, 186, 187, 188, 189, 190, 191, Fast, 28, 37, 259, 266 192, 193, 194, 195, 196, 197, Finger nail, 18 198, 199, 200, 201, 202, 203, Finger ring, 20 206, 207, 227, 228-240, 241, Fire, 2, 10, 21, 52, 58, 91, 311, 313, 315, 318, 319, 330, 338, 345 242, 243, 244, 245, 247, 248, 249, 250, 252, 255, 256, 284, Fire-tongs, 13, 21, 22 . 285,304,327, 341,351, 352n., 354 Fish, 9, 45, 54, 56, 125; 129, 248, Gorakhnithi (s), 1, 4, 6, 8, 10, 11, 278, 280 · 13, 23, 26, 30, 34, 35, 36, 38, 39, Food, 8, 29, 41, 43, 44, 45, 46, 50, 51, 54, 55, 57, 58, 60, 72, 46, 48, 53, 54, 56, 60, 61, 62, 63, 73, 110, 116, 136, 325, 336 64, 65, 66, 67, 68, 69, 79, 82, 83, Forehead, 12n., 16, 17, 37, 40, 86, 90, 94, 98, 102, 103, 105, 109, 54, 109, 123, 127, 221 125, 131, 136, 142, 150, 152, 154, Funeral, 7 f., 42, 49, 50, 51, 54, 58 184, 185, 218, 219, 230, 236, 251, 274, 280 GADDI, 20, 36, 37, 38, 42, 63, Gorakbpanthi, 5, 23, 31, 72 n., 82 64, 87, 89, 111 n., 124, 138 Gorakhpur, 3,5n., 17 n., 18 n.,20, Gaininath, 242 21, 24, 26, 27n., 28n., 29, 30, 34, 35, 36, 37, 40, 41, 46, 47, 59, 82, Gambling, 23 Ganeia, 24, 73, 80, 81, 84, 110 86f., 89, 102, 120, 128, 130, 138, Gang, 29, 43, 82, 97, 106, 121 140, 142, 182, 228, 249 Ganglnith, 65 Gorakhpur Lawsuit, 37 Garhwal, 8n., 10, 48, 79 Goraigaltaka, 171, 230, 254, 273, Garibnäth, 24, 64, 116f. 284-304, 305, 317, 330 Giuri-Sańkar, 15, 18 n., 112 Goritha, 78, 138, 181 Giyatri, 175, 293, 307, 340, 341 Gourd, 22, 40, 204 Gheranda Sanhita, 254, 267, 273, Govindpant, 241, 242 329 Grhasta, 34, 56, 80, 85, See Householder

INDEX 373 Gügli (Gügl Pir), 24, 99 f., 132, 134, 138, 149, 181, 183f., 187n., Householder, 34, 42, 47, 48, 56, 191 f., 193, 195, 197, 198, 199, 57, 58, 209

201, 235 f., 241 Huqga, 20, 72 Gujarat, 2, 222 Gurkha, 78, 79 TD.A, 290, 291, 292, 296, 308, 320, Guru, 3, 6, 9, 10, 15, 28ff., 36, 327, 329

38, 39, 41, 53, 54, 74, 75, 89, Image, 11, 20, 55, 78, 79, 80, 85, 139, 184, 193, 242, 276, 284, 87, 92 f., 112f., 122, 129, 139, 326, 332, 334, 354 149, 150, 194, 247, 249, 250, 330 Incense, 17, 40, 43, 54, 97, 139 HADI (Hidipa), 51, 69, 243, 277 Indra, 128, 157, 162, 191, 217 1 Hail, 23 Indriya, 315, 344 Hair, 16, 18, 29, 30, 55, 56, 57, Indus, 103, 105, 243

60,249 Indus River Civilization, 22 n., Hakiņi, 38 155 n., 162 n., 210n. Halmatańgā, 12, 13 n., 21 Initiate, 7, 27, 38

Honsa, 293, 331, 336, 340 Initiation (ed), 6, 10, 15, 27, 28, Hanuman, 12, 14, 17, 88, 102, 150 29, 30, 33, 34, 36, 37, 39, 48, Hardvar, 3n., 4, 6n., 9, 29, 31, 53, 54, 55, 58

35, 40, 41, 43, 65, 67, 68, 78, Iron, 20, 124

82, 257 Islam, 151, 275

Harinäth, 38, 97 IAvara, 173, 266, 269, 314, 316 Hatha Yoga, 1, 2, 3, 97, 171, 175, Ivory, 8, 9 210, 251, 252, 267, 272, 273, 274, 275, 284, 292, 306, 310, 319, 320, JADE, 8, 11 322, 323, 324, 329, 338, 340, 343, Jafir Pir, 64, 71 Jain, 72, 73, 151, 213, 217 f., 259, Hathayogapradipika, 3 n., 253 f., 351

273, 287, 318, 326, 327, 333 Jalandhar (Jalandharpa, Jalan- 279

Head, 6, 18, 28 dharnäth), 9, 31, 60, 62, 63, Heart, 306, 313, 314, 317 65, 67, 69, 75, 77, 85, 190, 194, Hermit, 2, 4, 82 Jilandharbandha, 295, 300, 336, 198

Heth (Hethnlth), 63, 64, 67, 102 338

Himalaya, 1, 3n., 7, 8n., 19, 32n., Janeo, 11, 12, 13, 38

47, 78, 101, 110, 130, 134, 136, Jhelum, 64, 71, 101, 241

138, 139, 158, 164 f., 170, 186, Jiva, 292, 293, 302, 306, 307, 327, 194, 201 329, 331, 333, 340

Hindu, 19, 20, 23, 26, 27, 30, 39, Jhana-yoga, 263, 272

45, 48, 49, 50, 54, 56, 60, 66, Jnaneśvar, 74, 241, 242, 249 71, 75, 94, 99, 105, 106, 108, Jnanesvart, 242

110, 241, 258 Jog, see Yoga

Hing LAj, 3n., 10, 15, 17, 34, 60, Jogeśvar, 35, 113, 248

78, 90n., 103, 104 f., 109f., 113, Jogi, see Yogi

151, 169 Juggling, 23

Hingol, 106 Hir, 24, 25, 103, 183, 185 f., 207 KABIR, 179 n., 199f., 218, 231, Hiuen Tsang, 224, 241 n. 236, 238f., 241, 249

Holi, 94 Kacch, 6, 8, 20, 24, 26, 34, 37, 38, 45, 63, 64, 110, 116ff., 193, 229

374 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Kailās, 71, 86, 104 Knife (two-edged), 2, 6, 28, 32, Kalāmukha, 220 ff., 223 f. 33 Kali, 85, 87, 106, 123, 166, 169, Koteśwar, 17, 34, 103, 109 f., 116, 171, 312, 354 Kama, 17 n., 19, 28 n., 81 f., 153, Krşna, 74, 88, 113, 157, 204, 253, 154

Kama (village), 17n., 19, 28n., 34, 157 f. 263, 351 n. Kumiion, S n., 8, 10, 11 n., 48, 48, 81,82 Klmarüpa, 167, 232, 288, 311, 313 74,79

Kanda, 290 n., 306, 308, 309, 310, Kumbh Mela, 28 n., 35, 102, 122 316, 319 Kundal, 7, 9

Kân-guru (Ctra-gura)), 32 Kundalini (Kundali), 164n., 171, Kinipi (Kānipāo), 31, 56, 60, 61, 273, 274, 281, 293, 294, 295,

62, 63, 67, 69, 75, 77 305, 309, 310, 311, 316, 317, 319,

Kinphata (Kanphatiya), 1, 2, 6, 320,321, 322, 324, 325, 327,329, 8, 10, 13, 16, 20, 21, 22, 23, 27, 331,332, 333, 335, 338, 340, 341, 31, 34, 35, 36, 38, 39, 45, 46, 49, 343, 345

50, 53, 55, 56, 59, 62, 63, 67, 68, Kundalini-Yoga, 273, 274, 282,

69, 70, 71, 73, 74, 78, 79, 82, 85, 316, 321, 322, 343, 344 n., 352

86, 90, 95, 98, 101, 102, 103, 110, LAKŞMANNĀTH, 64, 77, 111, 116, 120, 121, 122, 123, 124, 101, 102, 124 127, 131, 133, 136, 138, 140, 141, 143, 149, 150, 152, 154, 162, 171, Lakultšn, 22 n., 63, 221 f., 247

172, 185, 218, 227, 228, 233 Lamp, 54, 97, 100, 114, 115

Kanphata Yogis, 243, 244, 249 n., Liph (of Bhsiron), 83, 84

251, 254, 274 Laya-Yoga, 272 f., 274

Kinthadnāthis, 26, 33, 63, 73, Leprosy, 102, 114, 117 Life restored, 72, 73 110, 111 Kantharnäth, 63, 69, 70 Linga, 40, 41, 55, 80, 81, 83, 84,

Kapala, 219, 226 85, 87, 88, 96f., 98, 109, 112,

Kāpālika, 224 ff. 114, 124, 133, 142, 143, 153, 154,

Kapalmuni, 65, 68, 77, 124 172, 221, 247, 249, 279, 310, Kaplini, 63, 65, 68, 77, 80, 124 311, 314, 315, 317, 319, 326

Karkchi, 3 n., 103, 107, 109, 192 n. Lingayats, 123

Karma-yoga, 263, 264, 272 n. Lion, 271, 337

Karna (RAja Karan), 91, 92, 94 Liquor (spirita) 50, 53, 54, 55, Karvna, 278 56, 57, 123

Kashmir, 3n., 4n., 78, 98 Loins, 93, 105

Kthamandu, 3n., 79, 229 Loin-cloth (langoti), 12, 19, 21, Kathiawlr, 2, 45, 111 n., 116, 29,40

119 f., 138, 228 Lokeswar, 248

Ktula, 283 Lotus, 9, 134 f., 162, 172, 175, 176,

Kavaca, 175, 178 177, 309, 310, 311, 312, 313, Kedarnāth, 7, 20, 74, 78, 124 314, 315, 316, 319

Kettle drum, 42, 93, 96, 97 Khakhar, 110, 112, 116 n., 119 n. MACCHENDRANATH Khecarimudrd, 11, 297, 298, 333, (Macchendra, Matsyendra- 338, 339, 340 n., 344 nāth), 9, 24, 41 n., 49, 53, 54, 55, Kirāna, 19, 31, 100, 101, 103 56, 57, 60, 61, 62, 63, 64, 67, 69,

Kitchen, 85, 114, 115 72, 73, 76, 77, 79, 83, 119, 120, 121, 122, 125, 131, 143, 144 f.,

INDEX 375 146,147, 148, 150, 151, 152, 180, Mokta (Mukti), 104, 262, 263, 181 f., 182, 188, 190, 194, 195 €., 197, 229, 230, 231, 232, 233, 237, 334, 344, 351

247f., 280, 284 n., 287 Mokşadharma, 263

Magic, 23, 31, 51, 57, 96, 104, 111, Monastery (Matha, Asthal, Akl-

125, 127, 128, 129, 154, 187, ra), 3, 7, 21, 22, 26, 27, 28 n., 31,

198 ff., 216, 259, 274, 275, 281, 34, 35, 36, 37, 38, 39, 43, 44, 45,

336, 340, 341, 343 46, 47, 58, 66, 68, 78, 79, 82,

Mahābhārata, 7, 91, 92, 219 88, 89, 94, 95, 100, 101, 103,

Mahamudra, 278, 288, 295, 296, 110, 111, 114, 115, 116, 118, 297, 330, 335, 336 n., 337 121, 123, 218

Mahant, 7, 8, 12, 20, 34 n., 35, 36, Moon, 50, 274, 298, 299, 308,

37, 38, 39, 48, 62, 83, 88, 89,96, 312, 313, 315, 316, 318, 320, 97, 100, 102, 103, 122, 124, 139 322, 324, 329

Mahasukha, 277, 279 Moshan Fani, 224, 230

Mahāyāņa, 275, 277 Mudra, 173, 175, 178, 203, 226 f.,

Mahadeva (Mahadeo), 9, 15, 52, 230, 234, 274, 276, 296, 309,

80, 82, 85, 88, 94, 108 f., 109, 320, 323, 324, 325, 327, 330,

110, 122, 123, 140, 246 335, 338, 340, 342

Mahipals, 245 Mukti, 104, 263, 351

Maithuna, 173, 323, 334 Mudra (ring), 6, 9, 10, 69

Maitrikns, 245 Mulabandha, 295, 300

Mahāra, 173, 174, 279, 280, 282 Miladhāra, 310, 311, 312, 313,

Makran, 105, 107, 114 317, 319, 322, 331, 333

Manas, 260, 314, 315, 332, 334, Musalman (Muhammadan), 1 n.,

337 n., 343, 344 2, 5, 6, 26, 27, 39, 45, 60, 66, 70, 71. 92, 94 f., 105, 106, 108 f., Manash, 123 Manasarovara, Lake, 3n., 86 112, 141, 152, 173, 183, 240, 241

Mandala, 276 Manikcand, Manikcandra Pala, NADA (Nad), 40, 50, 164, 282, 243, 244, 277 337, 341, 343, 345, 346

Maņipāraka, 289, 310, 313 Nadi, 6, 262, 274, 290, 291, 292,

Mantra, 28, 32, 33, 42, 54, 168 n., 295, 303, 304, 305, 307, 308, 309,

174, 175, 176, 178, 185, 203, 310, 316, 319, 327, 328, 329,

231 n., 234 f., 266, 274, 275, 276, 336, 339, 343

281, 282, 293, 307, 310, 319, 330, Naga, 19, 34, 90, 91 n., 132 ff., 145,

331, 336, 340, 341, 346 195, 196, 241 n., 307

Marriage, 18 n., 28, 46, 47, 48, 49, Nagar Thatha, 103 ff., 110

50, 51, 53 (infant), 55, 56, 57, 58 Nagnātha, 33, 66, 81, 93

Maruta, 306, 344 Nagpañcami, 54, 93, 133f., 148f.

Mata, 106, 108 Naini Tal, 17n., 21 n., 47, 80, 98

Mataji, 128 Nänak, 249

Matha (see Monastery) Nanhoo Singh, 37

Medicine, 23, 125, 127 Narbada, 30, 85

Mela, 24, 35, 95, 103, 115, 141 Nasik, 9n., 121, 123, 233

Mendicant, 2, 4, 6, 10, 153 Nitaraja, 22

Menstruation (See Rajas) Nitha (Nath), 1, 5, 15, 33, 49, 52,

Millet, 15, 104 55, 56, 57, 64, 67, 73, 77, 86, Minaniitha (Minanith), 69, 230, 117, 131, 136, 137, 151n., 159,

234, 243, 284 238, 242, 245, 247, 249 Nathi, 1

376 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS Nathni, 1, 34 Plonäth, 63, 67, 69 Nauritri, 46, 115 Navel, 221, 306, 307, 313, 317, Paramparăs, 67, 75, 76, 77, 150 n., 230, 277 318, 328, 330, 337 Parasnāth, 233 Neck, 11, 15, 21, 29 Parikrama, 30, 31 Necklace, 16, 20 Nectar (See Bindu) Pirvati, 10, 11, 15, 18, 57, 76, 81, Nepal (Nepalese), 2, 3n., 11, 19, 104 ff., 108f., 119, 152, 159,

35, 37, 45, 59, 78, 86, 90, 95, 164 ff., 182f., 190, 226, 231, 234, 280 116, 243, 245, 247, 248, 249, 250 Paju, 282 Nimnatha, 33, 68, 72, 151, 233 Paśupata Siva, 243, 248 Nim-wood, 6, 32, 54 Nirvdņa, 227, 276, 278, 279 Paśupata(s), 156, 171, 218 ff., 224, Niyama, 265, 266, 268, 272 n., 280 232 n., 245, 281

Nizam, 11, 53, 61, 66 Pasupati (Palupatināth), 11, 20, 49n., 73, 79, 88, 218, 220 f. Nose, 306, 317 Patala, 90, 108 Nose-ring, 56 Nummulites, 104, 105 Patažjali, 4, 133 n., 213, 259, 262, 265, 270, 272, 273, 347 Nyâta, 175, 178 Patchword, 19, 64, 124

OBLATION, 8 Pavitri, 7, 11, 12, 19

Ochre, 10, 18, 19, 20, 28, Pencock (feathers), 23, 32, 57, 81, 30 f., 40, 42, 54, 55, 100, 85,87, 115

123 Penance, 114, 116, 117

Oleander, 107 Peshäwar, 63, 65, 69, 71, 98, 116, Om, 30, 33, 143, 175, 176, 219, Phallic, 12, 17, 115, 154, 155 118

220, 231 n., 266, 267n., 284, 301, 315, 330, 332, 340 Phallus (see Linga), 246, 249 Pig, 45, 55, 56, 57, 92, 94, 95 Omhar, 30 Opium, 46, 55, 56 Pilgrim, 79, 80, 104, 106, 107, Order, 2, 11, 26-33, 42 108,109 Pilgrimage, 3, 10, 15, 23, 24, 28, Orissa, 4 n. 29, 30, 31, 34, 37, 39, 41, 52, Orphans, 26 Oudh, 3 n., 4, 5 78, 105, 106, 107, 114, 120, 196, Pingla, 290, 291, 292, 296, 308, 245 Oxen, 25

PADMA, 309, 310 320, 327, 329

Padmasana, 287, 326, 327 Pipal tree, 88

Pãe Dhúni, 21, 72n., 122 Pipe bowl, 22

PEgalnāth, 63 Pir, 8, 20, 26, 31, 34 n., 35, 36, 37, Pala (s), 51, 243, 244 38, 42, 81, 95, 96, 100, 111 n., Palmistry, 23 115, 119, 207

Panchayati, 38 Pir Arr, 243

PEndavas (Pandus), 7f., 8n., 14 Pir Patio, 118, 243

Panjab, 1n., 2, 4n., 5, 7, 19, 26, Pitha (s), 90, 106, 310 30, 31, 34, 35, 45, 49, 60, 64, Polygamy, 53, 55

67, 71, 78, 86, 91, 98, 99, 102, Poona, 71, 75

116, 241, 242 Pork, 45, 55 Panth(s) 27, 31, 35, 37, 63, 68, 69, Possession (spirit), 97 71, 74, 77 Posture (see also Asana), 40, 53, 58, 60

INDEX 377 Prajāpati, 208, 212 Prajna, 278 Rāvaņa, 82, 90, 105

Prakrti, 163, 271, 317, 319, 343 Rāwal, 2, 49, 50, 53, 54, 55, 63, Prana (breath), 282, 289, 291, 292, 66, 115, 118, 121

293, 300, 302, 303, 304, 305 f., Rawalpindi, 66, 241

307, 308, 312, 313, 320, 325, Razor, 6, 7, 29, 129, 203

327, 329, 331, 332, 335, 337, Rectum, 306, 317, 337

343, 344 Red, 17, 20, 22, 40, 42, 56, 108,

Prāņāyāma, 237, 238, 262, 265, 113, 115, 121, 123

267, 268, 273, 274, 282, 292 n., Rhinoceros (and Horn), 7f., 8n.,

302, 306, 309, 320, 324, 325, 11, 19, 58, 127, 130, 131f., 168 n.

329, 330, 331, 335, 341 Rice, 15, 17, 40, 42, 43, 45, 46,

Prasad, 37, 38, 96, 97, 139, 140 58, 104

Pratipakșahara, 266 Rig Veda, 155 f., 163, 175, 208,

Pratyūhra, 262, 265, 267, 268, 260, 347

340n. Rings (see Ear-rings), 11, 40

Prayāga, 78, 134 Rişikeşh, 82

Puberty, 58 Rāmanuja, 220 f., 223, 224, 226

Pūjari, 9, 34, 43, 47, 74, 80, 84, Rosary (See Rudraksa), 13, 14, 15,

88, 94, 97, 100 16, 19, 20, 21, 34, 39, 40, 54,

Puran Bhagat, 24, 98, 183 ff., 55, 56, 104, 105, 107, 225

187f., 191, 197ff., 206, 207, Rof, 40, 42

239 f., 241 Rudra (sce Siva), 14, 155 ff., 211,

Puri, 7n., 8, 9, 19n., 22, 36, 63, 212f., 305, 319, 342, 354

64, 124 Rudrāksa, 11, 13 f., 39, 40, 54, 55,

Puruşa, 273, 313 56, 60, 225, 313 Rupee, 32, 35, 40

RADHAKRISHNAN,265, 266, 270 SACRED THREAD (Janeo), 11, Raja Gaddi, 37 12, 13, 21, 29, 33, 40, 47, 52,

Raja Rasalo, 24, 71, 183 f., 189, 54, 58, 60

192, 201, 207, 239 f. Sacrifice, 50, 55, 88, 94, 95, 107

Rajas, 289, 299, 318, 323, 325, 332, Sadhu, 6, 24, 118

333 Sahasrāra, 316, 317, 322, 333

Rāja-Yoga, 272, 274, 275, 342, Saivite, 10 f., 13, 14, 16, 17, 88, 91, 150, 152, 179, 181, 203, 218,

Rajputs, 26, 54, 122, 123, 183 343 232ff., 247, 249f., 262, 272,

Rāma, 82, 90, 91, 104, 105, 200, 279, 351 Sakkarnath, 70, 71, 77 238 Ramli Pandit, 244, 245 Saktas, 14 n., 46, 53, 129, 130,

Ramcandra, 64, 101, 105 162, 164, 174, 176, 178, 225, 262, 272, 273, 274, 275, 318, Ramesvar, 78 Ramnāth, 64, 77, 80 351, 352, 353

Răni Pingiā, 24, 183, 189, 242, Sakti, 9, 46, 52, 63, 69, 77, 78, 88, 109, 111, 130, 139, 141, 144,

Rañjha, 24, 25, 64, 71, 103, 183, 244 152, 162, 164, 166, 167, 169,

185 f., 198 ff., 203, 205, 206, 207 170, 171, 172, 173, 174, 175,

Rasālū, 241, 250 177, 224, 225, 231 n., 278, 279,

Ratannith, 29, 35, 59, 63, 65, 66, 281, 294, 299, 305, 310, 317,

79, 92, 95, 96, 97, 98 319, 322, 323, 331, 335, 336, 339, 343, 345, 352, 354

378 GORAKHNATH AND THE KANPHATA YOGIS Saligrām, 81, 85 Śtrnis, 120, 149, 187 Salt, 40, 54, 58 Sita, 90f., 105 Salu Sdrp, 60 Sttall, 53 Samadh (see Tomb, Burial), 9 n., Siva, 9, 10, 11, 12, 14, 15, 16, 18, 36, 39, 41, 42, 43, 66, 81, 82, 85, 88, 89, 93, 94, 97, 102, 103, 22, 36, 48, 49, 52, 53, 63, 64, 66, 67, 69, 75, 76, 77, 78, 79, 114, 115, 121, 123, 124 81 n., 83, 84, 85, 86, 89, 90, 94, Samadii, 153, 172, 213, 262, 264, 265, 268, 269, 270, 276, 289, 98, 100, 102, 104 ff., 108 f., 113, 119,, 120, 122, 123, 128, 131, 324, 340 n., 341, 343, 344, 345, 133, 136, 139, 140, 142, 143, 346, 347 152, 153, 154, 155ff., 162, 163, Samkhya, 163, 212, 258n., 262, 164, 165f., 169, 171, 172, 173, 263, 264, 268, 270, 271, 281 Sańkara, 51, 151, 156, 220, 224, 174, 176, 177, 181, 182f., 190, 212, 218, 219, 222, 224, 228, 250, 254, 255, 264, 281 231, 234, 237, 246, 247, 248, Sannydra, 263 249, 267, 273, 274, 280, 282, Sannydri, 6, 52, 119, 191, 213, 218 286, 299, 305, 310, 314, 315, Santnith, 35, 47, 63 f., 71, 77, 81, 317, 318, 322, 323, 325, 331, 116, 124 332, 339, 340, 342, 343, 344, Sárangi, 24, 97 Satnithis, 19, 20, 22, 34, 47, 63, 348, 354 Sica Samhita, 48, 150, 176 64, 81, 116 Sivratri, 42, 57 Sawarikot, 35, 79, 92, 95, 96 Sealp-lock (sce' Cutiya), 18, 28, Snake (serpent), 24, 57, 59, 60, 61, 69, 85, 88, 93, 98, 123 n., 29, 30, 54 Seissors, 29 132ff., 149, 153, 160, 184, 188,

Sect, 33, 34, 47, 48, 57, 58, 63 191, 195, 196, 271, 315 Snake Charmer, 95 (See Chapter IV) Somnāthji, 38 Secular employment, 23ff., 47, 49, 50 ff., 55 ff., 66, 80 Songs, 24, 25 Sorcerer, 1 Semen (See Bindu), 15 Sorcery, 55 Sepalas, 59ff., 69, 133 Shave (d), 18, 28, 29, 31, 54, 93 Spells (Sea Mantra), 23, 128

Sheep, 11, 12, 19, 56 Spirits, 17, 22, 23, 137 Sraddha, 42, 54 Shoulder, 13, 21, 22 Shrine, 29, 30, 36, 37, 39, 44 Sri-cakra, 352 Sri Nagar, 8n., 9n., 79, 80, 111 Shroud, 29 Sialkot, 2, 23, 71, 98, 129, 184, Staff, 20, 21, 22, 40, 97

187, 201, 239, 241 "Stone" beads, 15

Siddha, 10, 33, 52, 53, 64, 69, 71, Sūdra, 23, 26, 51, 89, 140, 323 n.

86, 99, 117, 136f., 159, 235, Sumarani, 14 Sun, 50, 101, 131, 274, 299, 316, 237 Siddhi, 137f., 226, 272 318, 319, 330

Sikhs, 24, 60, 99, 236 Sundarnathjt, 36, 37

Silver, 12, 20, 21, 23, 34, 40, 42, Śinya, 277, 278, 279, 316, 343

43,58 Susumņā, 282, 289, 290, 294, 308,

Sind, 3n., 19 n., 40 n., 64, 89, 103, 309, 311, 316, 318, 320, 322, 324,

109, 118, 119, 242, 243 329, 331, 334, 337, 340, 342, 343,

Sbigndd, 8, 11, 12, 13, 29, 30 Singnad-janco, 12, 13, 29 Suddisthāna, 288, 289, 310, 312, 344

331, 332

INDEX 379 Suastika, 128, 312 Sweets, 28, 33, 41, 43, 96, 97 Tweezers, 22

Sword, 2, 109, 145, 186, 191, 224 Twelve, 30, 35, 66, 68, 82, 100, 102, 122

TABOO, 125, 131 Talisman, 25 UDĀIPUR, 122, 123 Tank, 29, 94 Uddiyāna, 295, 299, 315, 335, Tantra, 163, 164, 171, 274, 275, 336, 337

279, 280, 281, 283, 327 n., 352 Uderolal, 64, 65

Tantra (Tantric), 150, 151, 166, Uijain, 35, 65, 121, 244

212, 218, 224, 231n., 257, 272, United Province, 34, 45, 52, 58, 274, 276, 278, 279, 280 67, 78, 82, 86, 89, 90, 106

Tapas, 208 ff., 216f., 266, 347, Upanijads, 156, 176, 209, 213, 354 216, 256 n., 259, 260, 261, 262,

Tiri, 280 263, 264, 270, 272, 281, 306, 314

Tattoo, 57 Ordhvabahu, 3n.

Temple, 10, 28, 36, 44, 47, 92 f., 246 f., 248, 249, 250 VAGRANT, 4, 35 Thiru, 59, 93 n. Vdiragya, 266 Thathn (Tatta), 65, 89, 103, 104, Vaişnavite, 49 n., 88, 105, 113, 105, 110, 243 150, 179, 203, 351 Third eye (of Siva), 4 Vaišya, 52, 323 n. Thread (see Sacred Thread and Vajroli, 333, 335, 336, 341 Janeo), 11, 12, 13, 20, 21, 33, Vajra, 32 40, 52, 54, 58, 60, 128, 138, Vajrayāna, 275, 276, 277, 278, 154, 221, 227 279, 351, 355 Throat, 306, 322, 323, 333, 336, Vāmacāra, 15, 106, 169, 170, 171, 338, 345 172, 323, 355 Tibet, 3 n., 280 Vāmārga, 69 Tikd, 12n., 17, 37, 40, 94, 109, Varya-dharma, 264 127, 129, 150 Vayu, 306, 331, 337 Tilla, 7, 21, 26, 27 n., 34, 38, 46, Veda, 15, 52 62, 63, 64, 66, 68, 69, 71, 83, Vedinta, 270, 281 84, 86, 98, 100 ff., 129, 142 n., Vermin, 3, 16 143, 150, 185, 201, 207, 229, 251 Vibhūtis, 259, 270 Tirtha, 109 Vinana, 277, 279 Tomb (sco Samadl), 9, 36, 40, Vikramiditya, 244 66, 94, 95 Vira, 282f. Trance (see Samadki), 43 Vişņu, 15, 53, 71, 75, 90, 113, 130, Trident (Triful), 11, 15, 20, 22, 143, 150, 156f., 162, 167, 176, 44, 54, 55, 78, 81 n., 84, 85, 87, 199, 228, 267, 305, 312, 342, 354 88, 94, 96 f., 102, 104, 112, 113, Viluddha, 310, 314, 319, 332 114, 121, 123, 129, 154, 224, 247 Vow, 27, 28, 31, 44-61, 126, 207, Trimbak, 70, 78, 121, 138, 160 260 Tripund, 16, 17 Vrātya, 212f. Trunk, 305, 306 Tulsipur, 17n., 35, 36, 38, 47, V yữna, 306

83,96 Turban, 19, 20, 30, 60, 193 n., 212 WALLET (bag), 21, 22, 29, 40, Turmeric, 18n., 42, 51 Water, 2, 25, 32, 33, 40, 42, 50, 53 41

380 GORAKHNĀTH AND THE KĀNPHAȚA YOGIS 65,81, 95, 97, 130, 131, 136, 139, 143, 204, 311, 312, 328, 338, 344, 341, 342, 346, 347, 348, 351, 352, 354 345 Water-bottle, 249 Yogi (s), 1-25, 26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 41, Water-pipe, 20 42, 43, 44, 46, 47, 48, 50, 51, 52, Weapon, 22, 28 Weavers, 23 55, 56, 57, 59, 60, 61, 62, 63, 64, Weddings, 52, 55 66, 67, 70, 71, 72, 73, 74, 76, 77, Whistle (see Singndd), 11, 12, 80, 81, 82, 83, 84, 85, 89, 90, 30,58 91 n., 93, 94, 98, 100, 101, 102, Widow, 5, 10, 42, 49, 50, 52, 53, 103, 104, 105, 109, 110, 111, 55, 57, 58, 107 112, 115, 116, 118, 119, 122, 123, 124, 125, 126, 127, 128, Witcheraft, 49, 55 Women (also Married), 1, 10, 24, 129, 131, 132, 133, 135, 136, 27, 34, 44, 45, 46, 48, 51, 52, 138, 139, 140, 141, 142, 149, 55, 57, 98, 107, 121 150, 151, 152, 154, 160, 162, Wood, 8, 9, 10, 11, 20, 21 170, 172, 175, 178, 179, 184, Wool (Black Wool), 11, 12, 18, 19, 185, 188, 190, 194, 197, 198, 20, 23, 40, 48, 54 199, 200, 201, 202, 203, 207, World, 14, 15, 16, 17, 29 210, 217, 218, 223, 224, 227. Worship, 12, 22, 37 234, 236, 238, 239, 241, 243, 246, 248, 250, Wrist, 14 259, 260, 266, 251, 256, 258, Wound, 32 267, 268, 269 270, 271, 272, 277, 278, 305 307, 314, 319, 320, 321, 322, VAJUR-VEDA, 156, 175 323, 325, 326 Yak-tail, 21, 81, 96 Yogini, 10, 48 Yama, 265, 266, 268 Yoni, 167, 172, 177, 288, 310, Yantra, 175, 176, 177, 178, 307, 311, 335 310, 346 Yoni-Hnga, 17, 40, 80, 81, 85, 93, Yellow robe, 18, 123 109, 115, 154 Yoga, 3, 4, 9, 23, 36, 39, 48, 60, Yonimudrd, 298, 336 74, 76, 91 n., 105, 126, 128, 137, Yonisthâna, 288, 298, 335, 373 150, 175, 176, 198, 200, 212, 216, Yuga, 228 f. 220, 222, 225, 226, 229, 231, 238, 251, 255, 257, 258, 283, 285, 288, 295, 307, 308, 319, 320, 322, 323, ZAHIR Pir, 25 · Zodiac, 14 n. 326, 327, 332, 333, 338, 339, 340, Zoronstrian, 108

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