In simple words, yogis, (or jogis in Indian vernacular tradition) are an ascetic group in the Indian subcontinent, who claim their spiritual lineages from three legendary figures; Adinath, Matsyendranath, and Gorakhnath. Nath yogis are known for controlling their bodily desires, controlling longer breaths, and conducting flexible postures to defy death, senility, and other diseases. Though Naths are Shaivites by origin, they are also known for venerating various Vaishnavaite deities, such as Rama and Vishnu.
Yogic community is further divided into various sub-groups, such as Kaula Nathas, Vaishnavas, and Muslim yogis etc. This entire research is based on the said ascetic community, which has not only brought significant changes in redefining the notion of spirituality and mysticism in northern India, but how it affected its counterparts, such as Bhaktas and Sufis during the period from 11th to 15th centuries CE.
My book examines the transformations happened during the 11th to 15th centuries CE with the emergence of yogic philosophy. I have conducted the comparative evaluations of yoga between two prominent traditions across the Northern India: Bhakti and Sufis. This entire research work focuses on the impact caused by the popularisation of Hathayoga amidst these three mystical groups followed by differences among them. The work is entirely based on the intertextual analyses of Hathayogic texts, including the Hindi Nath poetry Gorakhbani, with Bhakti and Sufic literatures. Also, we have consulted the said texts to reconstruct the history of the founders: Gorakhnath and Matsyendranath.
Many erudite and engaging scholars have substantiated in the area of my research. Examples include James Mallinson, David Gordon White, David Lorenzen, John Stratton Hawley, Simon Digby, Pitambar Datt Barthwal, Hazari Prasad Dwivedi, Christian Novetzke, Dominique Sila Khan, Carl Ernst, and more recently, Patton Burchett, Veronique Bouillier, and Monika Horstmann have contributed in the field of the Yogic, Bhakti, and Sufi studies, and enabled us to explore beyond the conventional historiographical trends in medieval Indian history among the Indian academic circles. Lest, not forget the nineteenth and twentieth-century British and Indian orientalists, who were known for their after contribution in translating the manuscripts and collected these folklores concerned with the early medieval saints and ascetics. In my book, I have translated the entire 275 sabdis of Gorakhbani, Gorakhbodh, 62 Gorakhbani pads, and other poems, Hindi sayings of Nathpanthis, Ramananda's Hindi compositions, Ramdev's compositions, and Abd-ul-Quddus Gangohi's Alakhbani. Also, I took assistance from Shukhdev Singh's translation whenever I got stuck in difficult terminologies mentioned in the Gorakhbani's sabdis. Translations and transliterations have been given to tailor the needs of readers.
Firstly, I would like to give my sincere gratitude to my research supervisor and "murshid-i-tarikh", Prof. Raziuddin Aquil for guiding me on this topic. Both of us have decided this topic, coincidentally when the United Nations General Assembly declared the International Yoga Day. When I began my research endeavour, I had a limited knowledge about yoga, Bhakti and Sufism. But when I started to explore primary materials from online resources and various libraries, I was exposed to various literature, which I never imagined that it could be vast. Moreover, this research was incredibly challenging for me, since it gave me a platform to delve into those places, which altogether gave me an exposure and immense knowledge on yoga and other mystical traditions. Prof. Aquil's literary criticisms, along with his scholarly insights with a hint of humorous nudgings benefitted me to write this piece which I personally miss. His cooperation and friendly nature enabled me to discuss scholarly themes and personal matters to understand certain things, which were difficult during the initial phase. I praise him for his philosophical sayings and immense knowledge about the Bhakti-Sufi and yogic tradition, which encouraged me to write my research work.
Secondly, I offer my homage to the most wonderful person in our department, Late Dr. Biswamoy Pati (1955-2017), for his appreciation and recognising the value of my research topic in front of the entire M.Phil. research committee members. I would like to thank my former Head of Department, Prof. Upinder Singh for her support and timely cooperation.
I would also like to express my sincere thanks to the staff members of the Central Library, Delhi University, Sahitya Akademi, New Delhi, Nehru Memorial Museum and Library, New Delhi, National Archives, New Delhi, and ICHR Library, New Delhi. Also, special thanks to the former Assistant Librarian of Sahitya Akademi, Mr. S. Padmanabhan for his cooperation in finding books for me. Also, I would like to express my thanks to the librarians of P.S. Gupta Library, Mrs. Sarita Gupta and Late Mrs. Vijaya for letting me access to books and thesis. Besides, I would like to express my gratitude to the teachers-Mr. Reza Tayaran, Dr. Mehdi Baqir Khan, and Late Majid Ahmadi and Mr. Ali Naqvi, the former coordinator of the Persian language and librarian of Iran Culture House. Also, I would give special thanks to the Sanskrit teachers at the Faculty of Arts, Delhi University-Dr. Rajeev Ranjan, Dr. Mohini Arya, Dr. Siddhidhatri Bhardwaj and Dr. T.L. Meena for refreshing my Sanskrit language, which I have studied back in the year 1999 at my school.
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