World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 648

Herein, the word Nātha is used for the Ultimate Reality, the Highest Principle, underlying the Universe, corresponding almost exactly with the traits of the Brahman of the Advaita Vedanta. All the attributes of the Brahman are herein applied to the Nātha and this Nātha is traditionally supposed to have assumed different forms in different Yugas to accomplish some feats for the benefit of the mankind at large. I would like to briefly describe them here,so that, one can fcget a fairly clear idea of what exactly Nātha is supposed to stand for in their tradition.
“The Nātha is supposed to have assumed five forms as under:
(1)
Goraksanātha-The Cause of the origin and sustenance of the Gods like Brahmā, Visnu, Siva etc. as well as of all the other living entities.
The second svarūpa is the Avināsi Goraksa that existed in the Satyayuga.
Niranjana Goraksa in the Dvāpara Yuga
Mahā Goraksa in the Tretă Yuga and (5) Gopāla Goraksa in the Kali Yuga. The other meaning of the Nātha is given as follows:
The Nātha is of two kinds, viz. Upāsya-to be worshippped by his devout devotees and Upāsaka-who loves and worships His devotees.
The author also gives a third variety of Nätha having six divisions like this:
(1) Dvaitādvaitavilaksana Nātha. (2) Nirakāra Nirguna Nātha.
Anandavigraha Nātha.
Guru Nātha. (5) Atyāsramī Nātha and (6) Bhūpāla Nātha.
These were the forms assumed by the Nātha in different environments to carry out various activities for the betterment of the society at large for the upliftment of his devotees.
Such an Omnipotent and All-pervading Nātha is the subject-matter of the present Sahasranama,wherein the author tries to coin certain epithets that could give justice to the over-all imposing and towering personality of the Nātha and the commentator follows suit by accepting the challenge of assigning meanings and offering interpretation or
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