Myths are ancient supernatural stories transmitted orally from one generation to another. Because of such oral transmission, there is always high possibility that variations appear in these myths, however, as Carl Jung puts it, the following of archetypes expressed in myths reflect our collective consciousness. With the dreams, symbols, desires and psychological needs expressed through these myths, it seems they have always been integral part of our existence, of our way of life. Like every society, Nepali society too has own way of life which is based on its unique myths. Among these myths one cannot underestimate the myths of patron deity of Nepal: Yogi Shri Guru Gorakhnath.
According to western scholars, even a rational and advanced society has its myths. But it has been replacing its traditional myths of creation and destruction with scientific myths of Big Bang theory and theory of evolution. However, beauty of traditional myths is unparalleled. Imagery of North America’s ancestors arriving in America on the back of turtle is definitely more fascinating than any dry scientific details about first migration by ship. Besides, no human society wants to be rootless. So from the very beginning of development of human civilization, human societies have associated themselves with one or another myth. They have not only established expected codes of conduct and way of life but have also manifested our ancestors’ power of intuition, creative faculty and insightful vision.
So far as Nepal is concerned, its history and culture has close affinity to myths, especially with the myths of Gorakhnath. The vigorous studies conducted by eastern and western researchers like Akshaya Kumar Banerjea and George Weston Briggs suggest the existence of this mystic Nath yogi called Gorakhnath. So his myths are not the product of idle mind, but rather a way of showing reverence to him. Following the Royal Massacre 12 years ago, he was much cited in Nepali print media and had become talk of the town. Perhaps every Nepali, then, was talking about curse inflicted upon Shah kings by Gorakhnath.
According to this myth, King Prithvi Narayan Shah, the ninth generation descendant of king Dravya Shah, had confronted this ascetic around the time of unification of Nepal. In the honor of the yogi, the king had offered him curd. The yogi put the offering in his mouth and immediately spat it out and asked the king to eat it as prasad (sacred offering). But the angry king insulted him by dropping the curd to his feet. At this the yogi also became upset and said that the king would have become a great emperor if he had accepted the offering. As he had insulted the patron deity of Nepal and Shah dynasty, he would win only those territories where he would place his feet. Gorakhnath further cursed him adding that he would have only as many successors to his dynasty as he had number of toes in his feet. After hundreds of years this prediction turned out to be true with the massacre and abolition of monarchy from Nepal. Ex-king Gyanendra was the eleventh generation descendant of Prithivi Narayan Shah, for he was already placed in the royal throne by Ranas at the age of three in absence of king Tribhuwan.
This mysterious yogi who cursed Shah dynasty belongs to a Siddha tradition which is also known as Nath order. Nath literally means master. The followers of this tradition are distinguished from others with their split ears and kundals (ear rings). It is said that Lord Shiva himself had come to the earth to spread his philosophy related to various forms of esoteric yogic discipline and supreme soul as the ultimate truth of all existences and experiences. He was neither born from a female’s womb, nor could death engulf him.
Mention about Gorakhnath is also found in the scriptures of different sects, but there he has been addressed differently. For instance, in Tibetan language, he has been addressed as Gorakshapa; in Urdu, Hindi, and Punjabi he is addressed either as Gorakshya or Jogi pir Gorakha; in Sind he is known as Datar Jamil Shah. This shows that this immortal yogi is beyond time and space. Several myths related to his miraculous deeds are found in Bangladesh, Pakistan, Afghanistan, Tibet, India and Nepal.
In one of the Punjabi myths, once baba Gorakhnath asks for buffalo milk from another siddha baba who only has he-buffaloes. Baba Gorakhnath gets the milk by beating the buffalos with a stick. In another myth Gorakhnath visits Triya, a kingdom of India, to rescue his Guru Macchindranath who was forced to live as a householder with a queen. In another myth of India, Gorakhnath confronts siddha yogi Baalaknath whose yogic powers are then tested by him. In the Punjabi love story of Heer and Ranjha, he is worshipped with a platter of milk and rice. Apart from these a hill in Pakistan is still named after Gorakhnath.
People believe that Gorkha is where Gorakhnath first appeared. As Shah kings were greatly devoted to this mystic yogi, they including the inhabitants took their clan name as Gorkhali. Gorkha still has a cave-like temple dedicated to Gorakhnath inside the premises of Gorkha palace. A tantrik goddess Gorakhkali’s temple is also near his temple. It is believed that Gorakhnath and kali were always with the Gorkhalis during battles. Jay Kali, Jay Gorakh and Aayo Gorkhali (‘the Gorkhali has come’) were the famous lines uttered by the Nepali warriors in their high spirit.
As if by the grace of Gorakhnath, a minor ruling dynasty of a small Gorkha kingdom had successfully become the ruling dynasty of the new unified kingdom of Nepal, and the kings showed their devotion to this deity in different ways. By issuing coins with the name of Gorakhnath, offering roti (a round shaped special bread prepared from rice, wheat, and barley flour kneaded with water, ghee and 32 types of dry fruit) in private ceremony and appointing Nath yogis to take care of Gorakhnath’s shrine, they accepted him as their kingdom’s guardian deity.
Since the myths related to the miraculous deeds of Gorakhnath are not limited to a certain time and space, it can be asserted that he is the mahayogi who does not belong to any caste, race, religion and ethnicity. Though he had helped Nepal and Nepalis in the time of need, he is beyond the order, borders and sect. He can manifest himself to eliminate human suffering in any parts of this universe. He makes a shrine wherever he unites people, reducing their suffering and spreading the bliss in the midst of tormented humanity. It is also said of him and other siddhas of his order that these ascetics prefer a well-governed country, free from violence where the law is followed and alms are abundant.
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