Gorakhnath and the Kanphata Yogis c8: Chapter Four: Divisions of the Order

Gorakhnāth and the Kānphaṭa Yogīs c8

Language: English

Chapter Four: Divisions of the Order

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THE problem of the sub-sects of the Kānphaṭas and of the relation of their founders to Gorakhnāth is a difficult one to solve. Traditionally there are twelve sub-sects, each organized by a disciple of Gorakhnāth. But, while some of these sub-sects were formed soon after the death of Gorakhnāth, 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 Gorakhnāth. 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 comprehensive group.

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¹ See comparative Table A at the end of this chapter.

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The author, after compiling the various lists, and collecting names of sub-sects from all available sources, visited Ṭilla and Amritsar in December, 1924, where he discussed the whole matter with the mahant, Pīr Kalla Nāth, of Ṭilla. This mahant, who is generally held to be at the head of all the Kānphaṭas, together with a few other Yogīs, 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 Gorakhnāthīs. 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 Gorakhnāth himself. Jālandharpā (Jālandharipā) was made by Ādināth, while Kānipā and perhaps Bhartṛhari were disciples of Jālandhar. Furthermore, Matsyendranāth made some disciples, besides Gorakhnāth, who in turn, made disciples and formed sub-sects; and Gorakhnāth was associated with Matsyendranāth in making others. The *paramparās* show, further, that either Gorakhnāth and Matsyendranāth were closely related in the formation of the sect of Kānphaṭas, or that Gorakhnāth 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 Śakti. This would agree with the *teaching* of the Yogic doctrine of the sect and is, apparently, a matter of theory.

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Before making a final analysis of the lists, it may be well to record a tradition, reminiscent of the earlier Śaivite sects, which they relate at Ṭilla.¹ There were formerly eighteen panths of Śiva and twelve of Gorakhnāth. 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 Kānphaṭas, or Gorakhnāthīs. Those which were derived from Śiva are: (1) Kaṇṭharnāth of Bhūj, in Kacch; (2) Pāgalnāth of Peshāwar and Rohtak; (3) Rāwal of Afghānistān; (4) Paṅkh; (5) Ban of Mārwār; (6) Gopāl, or Rām ke.

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¹ Told to the author in December, 1924.

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Those of Gorakhnāth which survived are: (1) Hethnāth; (2) Colināth of the Āi-panth of Devī Bimla (Bombay); (3) Cāndnāth, Kaplāni; (4) Bāirāg, Ratadhonda Mārwār, Ratan-nāth; (5) Pāonāth, of Jāipur, of whom Jālandharpā, Kānipāo and Gopicand; (6) Dhajjanāth (Mahābīr) whose members are all foreigners. This tradition most probably suggests a new alignment of Śaivite sects under the influence of the great Gorakhnāth, in which many older Śaivite panths disappeared. The Yogī at Purī, with his club, is reminiscent of the Laku-līśas and the tradition from Ṭilla holds that the Satnāth is related to the Paṅk, one of the older sects of Śiva.

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The principal panths, or sub-sects of the order may be described as follows:

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1. *Satnāth*. This division is reported in nearly all of the lists. It is related to the Paṅk, the fourth of the sects surviving from the Śiva panths. They have a gaddi at Purī and other establishments at Bhewa, Thānesar and Karnāl. According to the mahant at Purī, the patch-work cap, coat and quilt are a mark of this sub-sect. From this line sprang the Dharamnāthīs; and Garīb-nāth, who accompanied Dharamnāth to Kacch, was of this division. This panth is said to follow Brahmā.

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2. *Rāmnāth* (Rām ke), sometimes wrongly identified with Rām-candra. This sub-sect is related to the Śiva group called Gopāl. It traces its origin to Santokhnāth, who did not himself form a panth. Their chief gaddi is at Delhi. Dās Gopālnāthīs are reported from Jodhpur.

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3. *Dharamnāth*. This sub-division traces its origin to Rāja Dharam who became a Yogī of the line of Satnāth. Their headquarters are on the Godāvarī; and they have a famous and important monastery at Dhinodhar in Kacch. Dharamnāth is also said to have been a disciple of Matsyendranāth, and is counted as one of the nine Nāthas.¹ But the previous statement is in closer accord with traditions concerning him.

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¹ IA, vol. VII, p. 47.

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4. *Lakṣmannāth*. Lakṣmannāth succeeded Gorakhnāth at Ṭilla. This panth has two divisions, or schools, Natesrī and Daryā. The distinctive characteristics of these two are that the former reside on the hill at Ṭilla, while the latter live on the plains. Daryā is also considered as a separate panth having its origin at Ṭilla. The other sub-sect is known as Natesrī in Amritsar, and as Darbārī Ṭilla Bāl Gondal in Hoshiārpur. This is the Heth, or Hethnāth, panth of the original Gorakhnāthīs. To this division belong the Hāith of the Ambāla and Jhelum districts and Bāljāti of the Karnāl. Rāñjha belonged to Natesrī. The Jāfir Pīrs (see below) follow Rāñjha.

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5. *Daryānāth*. Although now a separate panth, this division belongs to the Heth panth of the original Gorakhnāthīs. Members of this panth are found all through North India and the Panjab. Many are found in Sind.² Beyond the Indus this division has establishments at Makhad, Kohāt and Quetta. Their sacred seat is at Uderolāl in Sind, where is found the tomb of an infant who transformed himself into an armed horseman and emerged from the Indus to rebuke the Muslim Mahammad Yusuf of Taṭṭa. He is known also as Uderolāl, Dulanlāl, Amarlāl, Zinda Pīr and Daryā Shāh. He is also called Shekh Tāhir at Uderolāl and Khwāja Khizr at Sukkur. At his temple in Uderolāl 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 Uderolāl.

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² Aitken, Gazetteer of the Province of Sind, Part A, p. 164.

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6. Gaṅgānāth. This sub-sect was founded by Gaṅgānāth, who followed Kapalmuni. From this division some trace the Kāyanāthīs. There is some connection with the Ratannāth sub-division, reported under the next number.

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7. Bāirāg (Bhartṛhari, Bāirāg Catri). This is the fourth of the original panths of Gorakhnāth. It traces its origin to Bhartṛhari who was initiated by Jālandharipā; but who is said to have been a disciple of Gorakhnāth.¹

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¹ Gazetteer of the Province of Sind, vol. II, p. 56.

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He is said to have abdicated the throne of Ujjāin to become a Yogī. One tradition makes him the son of Rāja Bhoj. Although he was initiated by Jālandharipā, he is said to have been a disciple of Gorakhnāth; and the Āipanthīs of Hardwār say that he was initiated by Gorakhnāth. His chief associates were of the Kaplāni panth, also sprung from Jālandharipā’s sub-sect. Another tradition affirms that the panth is traced to Māināth, an orphan who was brought up by the Meos and who later became a disciple of Gorakhnāth.²

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² RTCP, vol. II, p. 404.

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An important name in this division of the Gorakhnāthis is that of Premnāth, who is sometimes said to have founded a panth.

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Another famous disciple of Bhartṛhari was Ratannāth of Peshāwar. Beyond the frontier, and in Peshāwar, these followers of Ratannāth do not wear the mudrā. To account for this it is reported that once at Ṭilla when Ratannāth 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. Musalmāns revere him. Ratannāth is famous for having created a boy out of the dirt of his body. This boy was afterwards known as Kāyanāth, and as Qaim ud Dīn. When Kāyanāth died, both Musalmāns and Hindus claimed his body; but it disappeared, only the clothes remaining. Hindus built a samādh for him, and Musalmāns a tomb. Another group of Yogīs related to Ratannāth is the Mekhla Dhārī. In Ambāla they wear a tarāgī. In Nābha there are secular Yogīs who trace their origin to Ratannāth. They belong to the Puniya gotra (a Jāṭ gotra). The founder of this group of householders was Māināth. After he had become a Yogī, the Jāṭs compelled him to marry a girl of the juggler Yogīs. The Bharat in Dera Gazi Khan belong to this division.

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Ratannāthis are counted as Daryānāthis as well. There are shrines connected with the name of Ratannāth in Kābul and Jalālābād. Even Musalmāns believe in the powers of these Yogīs.

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8. Rāwal or Nāgnāth. This is the third of the original Śiva group. The Rāwals, who are the most important of the Musalmān Yogīs, 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 Gorakhnāth; and (2) the Gal who are referred to Śiva and who are known both as Pāgalpanthīs and as Rāwal Galla. Those of the second division are found in Peshāwar, and the Bohar monastery in Rohtak belongs to them. The chief seat of the Rāwals is at Rāwalpindī, and members of the panth are found in Hajāro and in Afghanistan. Not all recognize the Rāwals as one of the twelve sects of the Gorakhnāthis, although they are widely reported as such.¹

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¹ See Table A.

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According to one account they form ‘half’ of one of the twelve orders, the other half being the Pārasnāthis. Rāwals are also Kaphlāin. Rāwals are found in the Nizām’s Dominions.

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9. *Jālandharipā*. These belong to the Pāonāth panth, the fifth of the original Gorakhnāthīs. But the paramparās agree that Jālandharipā belongs to an earlier branch of the sect.¹ He was the founder of the ‘Pā’ panths as over against the ‘Nāth’ panths. Pā is Tibetan for *wāla*,² and illustrates Eastern influence within the Kānphaṭas. In some Gorakhnāthī lists are included, within this division, Kānipā and Gopcand. The Pāpnāth, also known as Pānāth, are said to be a sub-division of Jālandharipā and followers of Mahādeo (Śiva). Jālandharnāth (and Kāmphnāth) are sometimes identified with the Āughar, while Gorakhnāth and Matsyendranāth are known as Kānphaṭas. The sphere of activity of the former was Bengal and Bihar, that of the latter two was the United Provinces and the Panjab.³

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¹ See Tables B and D.

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² *Census Report, Panjab*, 1891, p. 117; *CTC*, vol. III, p. 59.

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³ *Census Report, Panjab*, 1891, p. 114, note 1.

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This panth has an establishment at Jāipur.

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10. *Āipanth*. This panth is related to Colināth of the original Gorakhnāthī group,⁴ and is connected with both Bhushtāi and Karkāi, disciples of Gorakhnāth. Karkāināth is also known as Kanaknāth and Kaṅkhnāth. The followers of the two Yogīs last named are said to belong to schools of the Hethnāth. The Āipanthīs of Hardwār say that they were followers of Pīr Pārasnāth, and that they separated from them through the worship of Āidevī. They trace their origin back to a female disciple of Gorakhnāth, now known as Bimlā Devī. They explain this by saying that ‘Āi’ means ‘Māi’ (Mother, Goddess). They used to use ‘āi’ instead of ‘nāth’⁵ in their names, but five generations after Narmāijī they resumed the name of ‘nāth.’ Māināthīs probably sprang from this group. Five generations after Narmāijī, who himself lived several generations after Gorakhnāth, came Mastnāth, and from his time the members of this panth have been called ‘Nāthas.’ Narmāijī was born in Khot, now in Jīnd State. As a disciple of Gorakhnāth, then, Mastnāth cannot be considered as a contemporary of the great Yogī. Followers of Mastnāth 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

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⁴ *Coli* is, according to Swātmārāma, member twenty-one after Gorakhnāth.

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⁵ *RTCP*, vol. II, p. 404.

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¹ Census of Panjab, Report, 1891, p. 116.

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The Bāwās are of the Āipanth through Mastnāth.

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The Āipanth was included in the twelve when the order of Kānphaṭas was organized.² This would suggest that the order of Gorakhnāthīs was consolidated a considerable time after the death of Gorakhnāth.

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² So reported by the Āipanthīs of Hardwār.

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The story is told that once, when Mastnāth 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 Yogī are called ‘Nāgas.’ There are two divisions of the followers of Mastnāth: (1) the Baṛī Dargāh, who avoid flesh and liquor and (2) the Chhoṭī Dargāh, who indulge in both. The latter group was founded by a Camār, a disciple of Mastnāth. Menials of this panth are called Camarwā.³ The chief monastery of this panth, at Bohar in Rohtak, was founded by Narmāijī. There are no idols at this place. The Āipanthīs have a large and important establishment at Hardwār. Other seats of the Āināthīs are found at Ranpat, Madhata and Camār, in the Panjab. The Āipanth is mentioned in the *Dabistan* (vol. II, p. 128).

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³ RTCP, vol. II, p. 403 and note.

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11. *Kaplāni*. This division, included in the Cāndnāth sub-sect of the old order of Gorakhnāthīs, traces its origin to Kapalmuni, a disciple of Gorakhnāth, and was founded by Ajāipāl. This panth is also called Kapil, or Kapil Deo ke. A group belonging to this sub-sect is the Nīmnāthī, also called Gaphḷāni, or Khiskāi. But see (5) below.

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The headquarters of the panth are at Gaṅgā Sāgar.⁴

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⁴ So a Yogī at Nāini Tāl declared.

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12. *Dhajjanāth*. This panth, the sixth of the old Gorakhnāthī list, is associated with the name of Mahābīr (Hanumān). At Ṭilla, 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 are found at Peshāwar and Ambāla are not accepted at Ṭilla. It is asserted that they are to be found in Ceylon.¹

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¹ PNQ, vol. II, para. 279.

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13. Kānipā. While Jālandharipā was confined in the well at Ujjāin,² from which he was finally rescued through the help of Gorakhnāth and Matsyendranāth, his disciple, Kānipā occupied his teacher's place as mahant. He afterwards founded a panth. From this line came Gopicand (Candra) otherwise known as Siddh Saṅgarī, 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 Kānipā and of Jālandharipā.

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² See chap. nine.

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From Siddh Saṅgarī is traced the Spādhā of Bengal, keepers of snakes. One of this group initiated Ismael, founder of a panth. The Kālbeliyas are said to be his disciples.

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To this line belong, also, the Sepalas, who keep snakes³ Some of this division wear the rings as do the Kānphaṭas, others wear them in the lobes of the ears.

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³ See above, pp. 59 ff.

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Strictly speaking, the Kānipā are not considered as one of the twelve panths, but as a half sub-sect. Even this statement is not universally accepted.

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A tradition traces the Bāmārg sect (the ‘Left-Hand’ sect) to Kānipā.⁴ It is of interest at this point to note that the development of erotic elements in Śakti worship was in Bengal and Assam. The list of names given by Sen⁵ is: Mīnanāth, Gorakhnāth, Hādīpā, Kalupā. Hādīpā was the teacher of the mother of Gopicand. Jālandharipā is also known as Hādi or Hādipā. This list belongs to eastern Bengal. Another name apparently belonging to this cycle is Kālepā (Kāripā, or exactly Kānipā).

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⁴ RTCP, vol. I, p. 329.

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⁵ History of Bengali Language and Literature, p. 28.

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Both Jālandharipā and Kānipā are placed in the Pāonāth division brought down from the Gorakhnāthis. Some identify the Jālandharipā and the Kānipā.

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Two of the original panths of Śiva are not accounted for in the above enumeration, the Ban of Mārwār and the Kaṇṭharnāth of Bhūj. The latter is mentioned in a description of Yogī establishments,¹ but the connection of the Kaṇṭharnāthīs with recognized sub-divisions is not clear.

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¹ See p. 110.

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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 Kānphaṭas. 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:

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(1) The Hāṇḍī Bharaṅ (Bharaṅ, Śaraṅnāth, Hāṇḍī Bhiraṅ, Cand Bharaṅ [?]) The explanation of this name is given in the following legend. Śakkarnāth, disciple of Gorakhnāth, in his wanderings, came to a land ruled by a low-caste rāja, who seized him and ordered him to cause a rain of sugar, on pain of torture. Śakkarnāth performed the miracle and then buried the rāja alive. Twelve years later the Yogī 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 rāja was struck blind, and that after twelve years Śakkarnāth restored his sight.) The rāja, however, was not reformed as the result of his punishment. One day he took out some of the pulse he was cooking and tasted it. Bhāirom chanced to appear that day in person and refused the food. The reason was discovered and the rāja was punished by having the pot (haṇḍī) 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, Hāṇḍī Bharaṅ.² A most interesting version of this story is told at Trimbak. At that place Yogīs show a stone samādh, said to be that of Aurangzeb. The legend is that Aurangzeb became a disciple of Gorakhnāth, but that the other Yogīs refused to eat with him; so he buried himself alive. After twelve years he came out of his tomb as Mṛtaknāth (Lord of Death). He was only a skeleton when he came forth, but after his reappearance flesh came upon his bones. Afterwards, Gorakhnāth ordered him to cook food for the Yogīs present. He did so, but, when the food was ready, he tasted it to see if it were properly seasoned.

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² See RTCP, vol. II, pp. 395, 396.

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The food was declared unclean and the pot was hung over his head. Therefore, he is called Siddha Hāṇḍī Pharaṅ Nāth. He went off to Poona, where to this day this sect reside, at Hāṇḍī Paraṅ Nātha.

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Śakkarnāth had no disciples, so, on his deathbed, he called a Musalmān, Jāfir by name, made him his disciple, and advised him to take only uncircumcised Muslims into his following. These Yogīs are employed as Hindu cooks, and belong to the Santnāth sect.¹ The order today recognizes only Musalmāns and they do not eat with other Yogīs.

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¹ See RTCP, vol. II, p. 408.

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At Ṭilla it was stated that these Yogīs are not counted as one of the twelve panths.

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Cānd Bharaṅīs are said to be found in the west, near Dwāraka. And, as stated above, members of this sub-division are found in Poona.

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(2) The Jāfir Pīrs are Musalmāns. They are well known in the Panjab. Although they are Kānphaṭas, Hindu Yogīs do not eat with them. They are followers of Rāñjha and disciples of Bālkeśwarnāth. These Yogīs are not counted as one of the twelve sects. Some trace them to Santoknāth, who is Viṣṇu. The Pir Jogīs, who are also Musalmāns, perhaps of the same panth, will eat the food of other Yogīs, but others will not eat their food. At Ṭilla it was affirmed that these Yogīs are not found at Siālkot.

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(3) Mānnāth (Mānmanthī, Mānāthī). To this line belongs Arjannāga, or Arjannaṅga (Paṅgalnāth [?]) who is now in Kāilās as a Siddha. There is an establishment belonging to this sub-sect at Jawālamukhi. These Yogīs trace their origin to Rāja Rasālū whose follower Mānānth was. They are found in Peshāwar and Jhelum.

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(4) Aghorī (Ghorī). It is possible that there are some Aghorīs among the Yogīs. There are none at Ṭilla, but the Yogīs of that place said that sometimes the recently-buried corpse of a child might be dug up and eaten by Yogīs of this group. It is acknowledged that an occasional Kānphaṭa belongs to this panth. It was reported repeatedly by Yogīs and at different places, that an occasional Āughar becomes an Aghorī.² (5) Nīmnāth and Pārasnāth. These two persons were sons of Matsyendranāth, begat, according to one tradition, in Ceylon. They were slain and afterwards restored to life by Gorakhnāth. 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 Yogī panths. The Nīmnāthīs who are distinct from the Pārasnāthīs, are also called Gaphāin (Gaphlāni) or Khiskāi. The Sartoras, Nīmnāthīs, 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 Pārasnāth Pūj sub-division are celibates, but they live in houses. The interesting legend concerning these two persons is as follows. After Matsyendranāth left the queen in Ceylon taking with him his two sons, because Gorakhnāth had called him to his senses, they fell under 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

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² Hughes, Gazetteer of the Province of Sind (1876) says that the Āughar is a Yogī. Henry Balfour, Jr. Anth. Inst. of Gt. Br. and

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¹ There are other hints at Jain connections. The Jains have a temple near Pāe Dhūnī (Paidhonī) which shelters an idol of Ghorajīnāth, decked with gems.—S. M. Edwards, *Bombay City Gazetteer*, vol. I, p. 177. Paidhonī is the seat of the Kānphaṭas in old Bombay. The books on Bombay refer to a certain place in the old city as Pāe Dhonī and explain the name as meaning ‘The-Place-of-Feet-Washing.’ 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 Yogīs.

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Ireland, vol. XXVI (1897), pp. 340 ff., has collected data on the Aghorī under the title, *Life History of an Aghorī Fakīr*, in which he supplies the information which follows. They trace their origin to the Gorakhpanth and Gorakhnāth. The movement was started by Motināth. There are three divisions of them: Oghar, Sarbhuṅgī and Ghure. The Oghar is the branch to which the faqīr (whose history is recorded) belonged. All persons are eligible for admission to the sect. Ogharnāth used a fresh skull, from which he had eaten the flesh, as a drinking bowl. The faqīr (Kallu Siṅgh) 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 himself. In general the Aghorī 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 Gorakhnāth. See chapter ten).

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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 Matsyendranāth cursed the village. The sons later separated and formed new panths, the Pūj and the Sartora, with which other Yogīs have no concern.¹

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¹ See *RTCP*, vol. II, pp. 394, 395.

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In a variant to this story Gorakhnāth goes with the boys to beg alms at a merchant’s (*bania*) shop, and they are made to take away a dead calf. When Gorakhnāth 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 Gorakhnāth left Pārasnāth, one of the two boys, with the merchants, and the Jains deem him an incarnation of God.²

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² See Table D.

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(6) Kaṇṭharnāth (Kaṇṭhaḍnāth). Some say that this group trace their origin to Gorakhnāth, others to Gaṇeśa. In Ambāla they are an endogamous panth of householders.³ At Kāṇṭhkot they worship Gaṇeśa and Kaṇṭhaḍnāth, using the latter name while telling their beads. Here Kaṇṭhaḍnāth is worshipped twice a day. His followers take the vow of celibacy. In almost all of their customs they resemble the Dhinodhar Kānphaṭas.⁴ However, in the west Kaṇṭhaḍnāthīs often marry; but the fathers do not eat with their children until their ears have been split and other dedicatory rites have been performed.⁵

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³ *RTCP*, vol. II, p. 406.

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⁴ *Bombay Gazetteer*, vol. V, p. 88.

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⁵ *Bombay Gazetteer*, vol. V, p. 88, note.

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Other names, for which no relationship can yet be assigned are, Kāiknāth; Pāyalnāth; Udāināth, identified with Paśupati, probably one who preceded the founding of the order,⁶ second of the Nine Nāthas, founder of the panth of Yogīs;⁷ Ārayapanthī of Bor Bosan near Kābā Pīr, Thānesar; Revnāth; Tājnāth; Fīlnāth; Sarpatnāth (Carpatnāth, Carpat, or Darpatnāth) tenth from Gorakhnāth in Svātmārāma’s list; Gāinīnāth, teacher of Jñāneśvar; Narañjannāth; Barañjogī; Ādhnāth, Ādhināth (?); Pāpank; Kāmdhaj; Kaśyapa; Ardhanārī; Nāyari; Amaranāth; Kambhīdās; Tarnaknāth; Abhapanthī, of whom Abhangnāth is mentioned in the *Tahqīqāti Chīsthī*.¹

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⁶ *RTCP*, vol. II, p. 395, note.

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⁷ See *RTCP*, vol. II, p. 393.

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¹ *RTCP*, vol. II, p. 404.

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The Pathsana of Karnāl and the Patsiana of Jīnd are a school of Yogīs.

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A number of ascetic movements refer their origin to Gorakhnāth. One of these is traced to Śaraṅnāth² or Śringnāth, who reached the height of his power after the death of the great guru. His *panth* is sometimes called the *Bāwājī kā 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) Girināth, (2) Pūrināma, (3) Sāṁsia, (4) Militant Nāgas, (5) Ajāipāl, (6) Gwālibāsada, (7) Ismāil Jogīs, (8) Āgamnāth, (9) Nīmnāth and (10) Jālandharnāth. There must be some confusion in this list, or there are duplicate names in this and the panths of the Kānphaṭas. Numbers five, six, seven, nine and ten have been discussed already. Of the others the author has seen members of the first only. At Kedārnāth, just outside of the town of Dwārahāt, in Kumāon, there is a small temple of Bhāirom. This is situated below the gate of the main temple and the *pūjārī* at the shrine was a woman of the panth. These Yogīs marry. They do not split their ears. The famous witch, Nona Camārī, belonged to the panth of Ismāil Jogīs.³

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² See p. 70, above.

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³ See the *Chamars*, pp. 26, 27, 179, 183, 185 for notes on Nona Chamārī.

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Lāl Pādris⁴ are not Gorakhnāthis, 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 Yogīs. He is considered by some to have been an incarnation of Kṛṣṇa.⁵ In the *Dabistan*, he is described in a contest of Yogic power with Gorakhnāth.⁶ Dattatreya was probably a deified Brāhman of the tenth 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,² and in one place his image has three heads to represent the Hindu Triad.³ He was an Aghorī.

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⁴ This is also a general term for Yogī, or ascetic, referring to the ‘yellow’ robe.

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⁵ *Wi*, pp. 205, 240.

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⁶ vol. II, p. 140.

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¹ *Hindu Religious Year*, pp. 98, 163, 165, 168, 175; *MWB*, p. 267.

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² His appearance to Eknāth is described in *Eknāth* as translated by Abbott, pp. 18 ff.

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³ *MWB*, p. 267.

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CHART B

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PARAMPARĀ: as given by Pāngārkar, based on Nāmdev:

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| | ĀDINĀTH (First Guru) | |
| | | |
| MACCHENDAR (= Viṣṇu, says Kitts) | | JĀLANDHAR (= Śiva, says Kitts) |
| | | |
| GORAKHNĀTH | KĀNIPĀ | MĀINVATĪ (Mother of Gopicand) |
| GĀININĀTH | | |
| NIVṚTTINĀTH } Brothers | | |
| JÑĀNEŚVAR | | |

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CHART C

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PARAMPARĀ of Bahiṇā Bāī. (See Dr. Abbott’s translation, p. 1.)

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ĀDINĀTH (Śiva) (taught the Yoga to) PĀRVATĪ MATSYENDRA (who heard it as Śiva taught it to Pārvatī) to GORAKHNĀTH to GAHINI to NIVṚTTINĀTH (while N. was a child but yet a Yogī) to DNYĀNESHVARA to SATCHIDĀNANDA further on VISHVAMBHARA to RĀGHAVA (Chāitanya) to KESHAVA CHĀITANYA to BĀBĀJI CHĀITANYA to TUKOBĀ (Tukārām) to BAHIṆĀ BĀĪ (b. 1628; d. 1700)

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Indian Antiquary