In Hindi literature, Gorakhnath’s primary Hindi composition, Gorakhbani, holds an important place. In Gorakhbani, the Sabdi section was compiled first; it contains 275 verses, but Dr. Barthwal wrote in the introduction that only 189 of these can be considered authentic. He wrote that Sabdi is Gorakh’s most authentic composition. It is found in all manuscripts, but the earliest printed (incomplete) copy of Gorakhbodh that he saw is kept in the Carmichael Library of Kashi, first published by Shivram Sharma. These verses contain Gorakhnath’s ideas on philosophy, practice, and spirituality. These are independent poetic units, so they are not interconnected. Only a few verses share thematic links. In these verses, one finds a highly practical and simple exposition of Gorakh’s principles. Every chapter and verse of Gorakhbani clearly reflects social messages. For example—
Guru’s Glory—In social order, the Guru is honored first. It is said that without the Guru, knowledge is impossible. Just as coal cannot become bright by washing with milk, and a crow cannot become a swan by wearing a garland, in the same way, knowledge is impossible without a guru. Here, the Guru is described as one endowed with supreme qualities. Without the Guru, the path of yoga cannot be realized. Kabirdas also composed verses glorifying the Guru: “Says Kabir, inner knowledge is pierced by the weapon of the true Guru.”
Disciplined Conduct—In the teachings of the Nath Panth, disciplined behavior is given immense importance. No yogi here lives with a spirit of argument or conflict. They wish to follow the words of the Guru. For example—
“Some are debaters, some are disputers, but the yogi does not engage in debate.
By the grace of the Guru, he attains the sanctity of all sixty-eight pilgrimages.”
Spirit of Renunciation—Yogis spread the message that liberation is attained only by giving up attachment to the body and material illusion. One should live socially, but with detachment. Excessive attachment to worldly objects creates delusion, and delusion causes suffering, which obstructs liberation. The soul’s supreme duty is to merge into the Supreme Being and attain moksha. In Kabir Granthavali, Kabir describes how renunciation can be fostered in social life—
“Attachment destroys the body; detachment alone brings realization.
Gaining knowledge and wisdom, the Siddhas and Nath Lords speak only the truth.”
Primacy of Action—In the 50th verse of the second chapter of the Bhagavad Gita, it is stated:
“When a person practices Karma-Yoga without attachment, he frees himself from both good and bad reactions in this life itself. Therefore, be steadfast in yoga. Yoga is skill in action.”
Similarly, in the Nath tradition, yogis have given utmost priority to the practice of karma. In their mind, body, and spirit, action is foremost. Jalandhari Paav states that the fruits of past actions are reaped in the present life, and the fruits of present actions will be experienced in future births. Therefore, one must do good deeds to be freed from the cycle of repeated birth and death. As described in Hazari Prasad Dwivedi’s Nath Siddhon ki Banian, the attainment of the subtle sound (Brahman) is possible only by breaking the web of actions and doubts. Happiness is achieved by letting go of both hope and despair. In Gorakhbani, it is said that by abandoning desire and craving, the mind’s wishes are fulfilled. Gorakhnath further explains that we know only one death—the death of this body—but our ego and mind survive. The ego takes on another body immediately after leaving one, and this cycle continues endlessly. Gorakhnath says that the true death is the one in which the supreme reality is realized. Thus, we see that action is supreme in the Nath tradition as well. One must improve both this life and the next. Attaining the final goal should be the soul’s highest duty.
“Die, O Yogi, die! This death is sweet.
Die the death that Gorakh died and attain the supreme.”
Simple and Natural Living—From the verses in Gorakhbani, it is clear that he taught living life in a very natural and simple way—for example, one should laugh, play, and remain joyful, but never associate with lust or anger. One should laugh, play, and even sing, but keep the mind steady. Again, he says—
“Laugh, play, and hold your meditation; day and night speak of Brahma-knowledge.
One who laughs and plays without disturbing the mind remains forever united with the Nath.”
Meaning—one should laugh, play, and meditate, speaking of divine knowledge constantly. Those who, with restraint, laugh and play without letting their minds waver, remain steadfast and united with the Supreme. He further says—
“Do not speak harshly, do not walk arrogantly, walk with steadiness;
Be humble, live simply—so speaks Gorakh.”
Through this teaching, he conveys the message of living life with natural simplicity. Sahaj means innate, natural. In spiritual practice, sahaj holds a crucial place. Nath yogis cultivate joy of mind and firmness through spiritual nectar, calling this the sahaj state. The term “sahaj” has long been used in spiritual traditions—sahaj love, sahaj conduct, and sahaj living are accepted ideals in Nath teachings. They describe the ego as a great disease and instruct its renunciation.
Prohibition of intoxicants—Gorakhnath prohibited the use of alcohol, meat, and intoxicants like hemp. He taught that eating meat destroys compassion, drinking alcohol fills the life-force with despair, and consuming hemp distracts the mind from knowledge and meditation.
“O Avadhu! Eating meat destroys the religion of compassion; drinking liquor brings despair to life.
Consuming hemp destroys knowledge and meditation; such people weep before Yama.”
According to Gorakhnath, there is no difference between the individual soul and Brahman. The same divine principle pervades all beings; hence, there is no difference between humans and animals—therefore, animal slaughter is unjust and inappropriate. Bhartrhari also states this clearly. In Gorakhbani, it is said that drinking dhatura or consuming hemp disturbs family harmony and destroys household well-being. Opium, hemp, and intoxicants ruin the intellect, increase disorders of the body, dry the throat, and make the body lifeless. Therefore, Gorakhnath says that intoxication destroys the body, intellect, and discipline. Hence, meat, alcohol, hemp, dhatura, etc., are prohibited.
Ashram System—The supreme goal of human life is considered the attainment of the four Purusharthas—Dharma, Artha, Kama, and Moksha—all achievable only through a healthy body. “Righteousness, wealth, desire, liberation—all are rooted in good health.” A healthy body alone enables humans to accomplish worldly duties. In Gorakhbani, Gorakhnath mentions the traditional Hindu Ashram system.
Brahmacharya Ashram—This is the most important stage of human life. In Gorakhbani, this is described. A child receives education in this stage. The guru teaches the disciple the principles of righteous conduct. The Guru is given immense importance in this stage. In the Shishya Darshan section of Gorakhbani, the universe is described as a bird resting upon duality—this is sorrow, and the Guru’s teaching reveals the unstruck sound (Anahata) as its source. The Guru’s word is the Anahata itself.
Grihastha Ashram—In the verses of Gorakhbani, the Grihastha stage is also described. Gorakhnath advised people to choose the path of yoga and renounce worldly entanglements. He believed that one cannot give up illusion while living as a householder. The only one who is not bound by household duties is a yogi. However, if a householder can control the mind and truly renounce inner illusion, he becomes virtuous. Such a person, though living as a householder, can fulfill the duties of a Grihastha Yogi.
Vanaprastha Ashram – Gorakhnath says that outward tendencies should be turned inward. One should not reveal the secrets of one’s mind. The yogi should wander freely. In this stage, one gradually renounces illusion and devotes the mind to the contemplation of God and higher truth.
“A yogi may wander joyfully; he does not remain in one place.”
Sannyasa Ashram – The fourth and final stage is Sannyasa. At the end of life, a person adopts renunciation. He gives up attachment and becomes absorbed in samadhi. In Gorakhbani, this Ashram is extensively described, which shows that in Gorakhnath’s era, Sannyasa was given the highest importance. He taught yogis to embrace renunciation, abandon worldly pleasures, and immerse themselves in the contemplation of the Supreme, thus freeing themselves from the cycle of birth and death and attaining liberation.
Thus, in the Gorakhbani edited by Pitambar Dutt Barthwal, we find numerous teachings aimed at strengthening moral values in society—such as the rejection of lust and anger, prohibition of violence, the glory of the supreme truth, the ideal of few words, etc. Other major Nath texts also present moral, social, religious, philosophical, and cultural principles. In the Nath tradition, Hatha Yoga is the primary form of practice. These texts describe social discipline, restraint, conduct, and practices, all intended to strengthen worldly order with moral and spiritual values. The teachings of Gorakhnath encourage not running away from the world but alleviating the suffering of oneself and others while living in it. Through practices like unmani, restraint, ajapa-japa, knowledge of the body and cosmos, pranayama, and yoga, the Nath tradition has consistently made efforts to strengthen the social order.
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