Baba Peer Ratan Nath Ji or Haji Ratan

J Indian Philos (2009) 37:559–595 DOI 10.1007/s10781-009-9076-x H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ ´ Veronique Bouillier Æ Dominique-Sila Khan Published online: 7 November 2009 Ó Springer Science+Business Media B.V. 2009 Abstract This article deals with the complex personality and legacy of a mysterious saint known both as a Sufı (H ajji Ratan) and a Nath Yogı (Ratannath) and links his ¯ :¯ ¯ ¯ ¯ multiple identity as well as the religious movement originated from him, to the specific cultural context of the former North-West Indian provinces. The first part is devoted to Ratan in the Nath Yogı tradition, the second to his many facets in the ¯ ¯ Muslim tradition, in connection with his dargah in the Panjabi town of Bhatinda. The ¯ ´ third and main part explores a particular movement, the Har Sri Nath tradition. ¯ Presently centered around a ‘‘dargah mandir’’ in Delhi, this movement, with its two ¯ branches issued from Ratan and from his ‘‘son’’ Kayanath, was rooted in what is now ¯ ¯ ¯ Pakistan. The influence of location and history has led to many peculiarities which lead us to stress the blurred boundaries between Islam and Hinduism and the essential part played by charismatic figures in the construction of religious identities. Keywords Nath yogins Á Ratan Á Religious identities Introduction The Indian saint Baba Ratan figures both in S.A.A. Rizvi’s authoritative book on the ¯ ¯ ‘‘History of Sufism in India’’ (1978) and in G.W. Briggs’s ‘‘Gorakhnath and the ¯ Kanphata Yogıs’’ (first published in 1938), concerning the Nath Yogı sect, a Hindu ¯ ¯ ¯ ¯ Saiva ascetic tradition. The same character, Baba Ratan, seems thus to appear under ¯ ¯ V. Bouillier (&) Centre National de la Recherche Scientifique (Centre d’Etudes de l’Inde et de l’Asie du Sud), Paris, France e-mail: [email protected] D.-S. Khan Institute of Rajasthan Studies, Jaipur, India e-mail: [email protected] 123 560 V. Bouillier, D.-S. Khan two distinct identities, as H ajji Ratan or Ratannath, and the many stories told about ¯ :¯ him let us wonder about the link between these two aspects. Having first met Ratan as a Nath Yogı, as the illustrious founder of the important ¯ ¯ Nath monastery of Caughera in Southern Nepal, we found nevertheless there some ¯ intriguing mentions of his heroic deeds ‘‘in Muslim countries’’, where ‘‘all the Hindu devotees worship him as Ratannath and the Muslims as H ajji Ratan’’.1 The ¯ :¯ complexity of the personage has been wonderfully studied by J. Horovitz, who in a seminal lecture delivered in October 1911 at the Punjab Historical Society,2 gave detailed information about the many legends he collected, thus providing a frame for the fragments we gathered in Nepal. He also emphasized the many occurrences of H ajji Ratan in Muslim religious literature as well as his link with the Panjabi :¯ town of Bhatinda. Given this complex background and the apparently multiple religious affiliation of Baba Ratan, the discovery in Delhi of a sacred complex entitled ‘‘Dargah ¯ ¯ ¯ Mandir Pır Baba Ratannath’’, with its juxtaposition of what are generally con¯ ¯ ¯ ¯ sidered Muslim and Hindu names, seems to summarize in a single appellation the whole question. This place in Delhi is the main center of an apparently distinct religious movement, which, for convenience sake, will be here referred to as the ´ ¯ ¯ ‘‘Har Srı Nath’’ tradition, a movement that has, so far, failed to attract the attention of scholars.3 This particular religious tradition revolves around a guru—disciple lineage, which claims to have originated with Baba Ratan himself. ¯ ¯ Our purpose is then to explore the various aspects of the present Ratan’s tradi´ ¯ ¯ tion. Enquiring in Bhatinda, then in different locations of the Har Srı Nath movement, we were impressed by the importance of geographical context, by the local rootedness and the socio-historical background of the cult in north-west India, which was eventually disrupted by Partition. Horovits’s theory is to see Baba Ratan as a bridge between Islam and Hinduism ¯ ¯ or alternatively as an agent of conversion: ‘‘We see that the saint of Bhatinda has become in the popular imagination the evangelist of his new creed [Islam] and that his is the office of initiating the newly converted into its symbols’’ (id.: 102). However Horovitz remainded quite puzzled by the discrepancies between the two sets of legends, examining separately the Muslim H ajji Ratan of Bhatinda, and Pır ¯ :¯ Ratan Nath, ‘‘the Jogı Saint of Peshawar’’: [they] ‘‘seem absolutely different [. . .] ¯ ¯ yet even here some slight traces are visible that may suggest a once existing connection [. . .] a few elements remain that point to a more original form of these legends, of which our saint of Bhatinda might have once been the hero’’ (id.: 104). Horovitz’s bewilderment reflects the spirit of his time. During the colonial period Islam and Hinduism were conceived as homogenized blocs and, at times, the British census officers found it difficult to record religious statistics. As Ibbetson wrote in 1881: ‘‘On the border lands where the great faiths meet [. . .] the various 1 Commentary on a wall painting depicting Ratan’s deeds in the monastery. On Caughera and the Nath ¯ Yogıs, see Bouillier (1997). ¯ Horovitz (1914). Except Yoginder Sikand whom we thank heartily; he was the first to identify the place and shared generously with us his information. See also his pages about Bhatinda in Sikand (2003, pp. 196–214). 2 3 123 H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 561 observances and beliefs which distinguished the followers of the several faiths in their purity are so strangely blended and intermingled, that it is often impossible to say that one prevails rather than other, or to decide in what category the people shall be classed.’’4 Recent research has not only questioned the monolithic nature of the ‘‘great faiths’’ to which Ibbetson was alluding but also taken interest in overlapping or shared identities.5 Various scholars have shown how our present vision of ‘‘Hinduism’’ and ‘‘Islam’’ is the result of a long and complex historical process. They have also suggested that, in this process, the part played by charismatic individuals was essential and that religious affiliation was second to personal allegiance. As Gilmartin and Lawrence said, ‘‘Individual religious differences between Muslims and Hindus (as between other generic religious categories, like Saiva and Vaisnava, Sunni and Sh‘ia) were framed by their operation within a pervasive structure of personalized religious authority [. . .] This is not to say that marks of generic Hindu or Muslim identity were insignificant. But since religious virtue and spiritual power were embodied preeminently in holy individuals, religious identity was defined primarily in relation to individual teachers, masters, or Sufi exemplars’’ (2000, p. 18). The exploration of the many sides of the mysterious Baba Ratan finds its ¯ ¯ importance in this context. Instead of trying to decide if Baba Ratan was primarily ¯ ¯ (or originally) Hindu or Muslim we should try to understand how such a complex character may have emerged. Ratan and the Nath Yogı Tradition ¯ ¯ Known under the name of Ratannath or Ratnanath (the jewel master), Ratan, the ¯ ¯ revered founder of the Caughera Nath Yogı monastery in Nepal could be viewed as ¯ ¯ one of the leaders of the sect. However, the personage revealed in the many legends related to him and told in Caughera presents some intriguing details and raises many questions. The Nath Yogı sect, whose origin can be attributed to Gorakhnath and dated from ¯ ¯ ¯ the XII–XIIIth century, is also known as the sect of the nine Naths and 64 Siddhas. ¯ It includes among these tutelary figures some well-known saints and heroes, whose deeds are celebrated in many heroic ballads, but, even if the lists vary according to places or times, they never include Ratan.6 His fame seems thus quite local although he was supposed to have been chosen by Gorakhnath himself, and to have received ¯ from him a very precious gift, a patradevata or divine-pot. ¯ ¯ The legendary life of Ratannath as told in Caughera (cf. Bouillier 2007, pp. 55– ¯ 88) can be divided in two parts. The first part deals with the conversion of a hunting prince into a meditating Yogı, thanks to Gorakhnath’s intervention, and with the ¯ ¯ 4 5 Denzil Ibbetson, quoted by Oberoi (1994, p. 9). See for instance Gilmartin and Lawrence 2000; Gottschalk 2001; Khan 1997, 2004. Many sacred figures of North India are endowed with a dual or even more complex identity. Among them Satya Pır, the ¯ Bengali saint also worshipped as Satya Narayana (see Stewart 2000, pp. 21–54). ¯ ¯ : Crooke ([1896] 1975, vol. III, p. 59) has a Ratan among Gorakhnath’s disciples. ¯ 6 123 A. From the accounts given in the Caughera Nath monastery. . asks his guru for ¯ ¯ help. This notation from H. or else accept the kalima’’. of Ratan. p. we get the strong ¯ impression of a heroic saint whose fame originated in a very different context and who has been adopted and adapted to the Nepalese Nath background: the result of ¯ the influence of itinerant Yogıs as cultural translators? ¯ Ratan is briefly mentioned in the reports written by the English administrators. but to a Ratan who is then purely Muslim. Kabul. ¯ 123 . . The many miracles he performs there attract rec¯ ´¯ ognition and devotion from the Muslim local population. a board reads: ‘‘It was here that Gogga. a ¯ synthesis of the two aspects. ¯ ¯ However Ratan appears also in another Nath Yogı context. Or. From Rajasthan to Panjab and Uttar Pradesh. in which district as well as throughout Kabul and Khorasan. vol. Could this reflect an identification of the two famous Rajput heroes. Rose (1919. I will take thee to myself’’. But Mother Earth replies: ‘‘Ay. I.].-S. ¯ ¯ ¯ Curiously. I. Jogı at Bhatinda. D. Nath and Muslim. Peshawar. Goga fights many battles. of the legendary Goga with the historical Prithvi Raj Chauhan? ¯ 7 8 Rose et al. Initiated by Gorakhnath. including the badsah ¯ ´¯ himself. When thou hast done ¯ :¯ this. Rose7 gives a first apercu of the strength of Ratan’s local ¸ rootedness: ‘‘The chief saint of the Jogıs in the north-west is Pır Ratn Nath of ¯ ¯ ¯ Peshawar. Bouillier. Gorakhnath sends him to Ratan. the fame of ¯ this renouncer-king is sung in many ballads. and ¯ begs the Earth to swallow him up. p. Interestingly the end of his tumultuous life is related to Ratan. in what he calls ‘‘The Gurgaon Version’’. cursed by his mother. On Goga see also Bouillier (2004). II.562 V. Temple (1885. most surprisingly. the support given by Ratan to Mahmud Ghori. in territories under the authority of a Muslim emperor (the badsah).8 Goga looks for death. the famous Chauhan fell after being driven back from his defences of the Sutlej against the invading Muslim army’’. a kabit is ¯ ¯ ¯ ¯ said to be current which describes his power. when he says: ‘‘Earth bade ¯ him [Goga] learn yog from Ratn Nath. ¯ ¯ : : adding in a foot note ‘‘Baba Ratn Hajı Sahib of Bhatinda more correctly called Hajı ¯ ¯ ¯¯ ¯ ¯¯ : : Abdul Raza Ratn Tabrindı or Tabarhindı’’. 407). vol. but. Hindus go to the ¯ pyre [. vol. 208). The second part switches abruptly to the many travels Ratannath ¯ ¯ ¯ undertakes in the northwest Indian provinces.’’ He adds in a footnote ‘‘Even the fanatical Muhammadans of these parts reverence Pır Ratn Nath’’. Place names are mentioned. my son. The blessing Ratan gave to the conqueror permitted him to be victorious over the Rajput king Prithvi Raj Chauhan in the battle of Tabarhind or Bhatinda. Jalalabad. I tell thee how is it that you does not know? Musalmans are buried below. Khan foundation of the Caughera monastery in order to protect and worship the patradevata. He wants to disappear into the Earth. in the set of legends ¯ ¯ related to the hero Goga. and. the Archaelogical Survey of India gives credence to the legendary story of Goga and its relationship with Bhatinda but without mentioning Ratan. 181) presents. ¯ according to another version quoted by Richard Temple. At the ¯ entrance to the huge remains of the Bhatinda fort. p. the place where Ratan is also supposed to be buried. Go to Ratan H ajji and learn the Musalman’s creed. (1919. pp. summarizing first the many legends he had personally collected in Bhatinda or read in the Census reports of British administrators like Ibbetson (1883) and Maclagan (1891). Dhahabı (673–748 H. Ibn H ajar quotes the ¯ ¯ : accounts of various travellers whom the fame of the saint has induced to undertake the pilgrimage to Bhatinda’’ (p. a ¯ ¯ ¯ disciple of Gorakhnath and the guru of the epic hero Goga Chauhan. See also the note by Shafı‘ (1995. : ¯ One of them.E. he was also believed to have ¯ ¯ settled in Mecca. ‘‘Not a small number of articles is devoted to ‘Companions of the Prophet’ who claimed to have outlived him by several centuries. during the seventh.) wrote a monograph.’’ In this text Ibn H ajar gives biographies and critical judgements on all those : persons who were supposed to give testimonies on the Prophet.E. 105). ‘‘In his article on Baba Ratan.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 563 Ratan H ajji and Bhatinda: Exploration in the Muslim Tradition :¯ Ratan is Far from Unknown in the Muslim Literary Tradition J. 224–227). Of the same opinion is Al-Hasan al-Saghanı (577–650 H. Bhatinda and Nepal. 123 . In these narratives. Horovitz concludes: ‘‘We cannot doubt that there lived at Tabarhind. a man called Ratan. Kasr Wathan Ratan (The ¯ breaking of the Idol Ratan). the eleventh or the thirteenth centuries. However. Peshawar. Baba Ratan was supposed to be a companion ¯ ¯ ´ of the Prophet Muhammad as well as a Saiva Nath Yogı known as Ratannath. We have here perhaps ¯ ¯ the oldest mention of ‘‘Ratan Al-Hindı’’. 106). eighth and ninth Islamic centuries his claims were hotly discussed. one of the great theological authors of the ninth century : H. Horovitz mentions the many critical and : polemical discussions related to Ratan’s wondrous deeds and even to his mere existence: ‘‘In the seventh. According to some legendary accounts he was born during the Prophet Muhammad’s time and died at the beginning of the fourteenth century C.9 But we can remark that this very critical note dates from the time of the supposed death of Ratan: he was already well known in the middle of the thirteenth century C. and from these testimonies. following again Ibn H ajar. by :¯ Ibn H ajar of Askalon. towards the end of the sixth and the beginning of the seventh century of the Hijrah. Horovitz. and to this class of Companions Baba ¯ ¯ Ratan also belongs’’ (p. 110).). In addition to these legendary accounts. considered as an author of a fake com¯ pilation of the Prophet’s sayings. further that these claims had attracted a good deal of attention even outside India’’ (p. are aptly summarized. 473–474). pp. who claimed to have intercourse with the Prophet at Medina and to have been granted through the power of his blessing a lease of life exceeding six hundred years. Connected ¯ ¯ with Shihabuddin Ghori as well as Mahmud of Ghazni. where the ¯ principal known data regarding Ratan. 110). Horovitz summarizes the many mentions he found in the Muslim records and most specially in the ‘‘Isaba. tome VIII. following mainly Horovitz. some of the most distinguished authorities on H adıth dismissing them. 9 See Ishaq (1955. wonders at the different identities and periods with which Ratan is connected. the title of which is sufficiently suggestive of its aims’’ (p. but the place and its caretaker bear testimony to the still living tradition of the saint and tell us some important facts regarding the religious context of the devotion towards Ratan and its close connection with the local religious landscape. . one looks in vain in Bhatinda for any original written document regarding Ratan’s life. p.-S. Khan These many discrepancies in the records and opinions concerning Ratan also find ¯ ¯ expression in the A’ın-i-Akbarı . The second (dated 1023 A. . son of Girdhar La‘l Oppal.10 Before trying to find the last signs of Ratan’s presence in Bhatinda.H.564 V. They are written in Persian Nasta‘liq.D. 401).e. Jogı ¯ ¯ ¯ Das was a shiqqdar (‘‘revenue collector of a territorial division’’) during the ¯ ¯ 10 11 12 13 Jarrett (reprint 1978. Ratan] H ajji.H. He died at Tabarindah. and after many wanderings returned to India./1643) are the most interesting for us. that is Gorakh Nath. Subash Parihar. 1300-1)’’. Ratan’s Tomb in Bhatinda As Horovitz already mentioned. now barely decipherable. Within the compound one can see ¯ ¯ ¯ :¯ ¯ different buildings among which the most conspicuous is Baba Ratan’s tomb. in A.H. II. where Abul’ I-Fazl ‘Allamı names him among the ¯ ¯ ¯ Saints of India: ‘‘In the time of Ignorance he was born at Tabrindah and went to Hijaz and saw the Prophet. but say only that Baba Rın [i. Parihar (2001). 700 (A.13 in the other. was the ¯ ¯ ¯ ¯ :¯ foster father of the Prophet [./1614 A. vol. as they specify that the white-washing and repairs were done under the supervision of Bidey ¯ Chand. 129). ´ ¯ ¯ We will see that this name associating Jogı/Yogı with the Das ending evoques the ‘‘Har Srı Nath’’ ¯ ¯ ¯ tradition. Bouillier. was also a pupil and disciple of Gorakh Nath.D. The Buildings It is in the southern part of this small Panjabi town that a white washed archway leads to the ‘‘Dargah Baba H ajjı Ratan’’. Many ¯ accepted the accounts he related.12 has copied and translated these inscriptions. They deal with the various ¯ repairs and white-washing of the building. English edition by Shea and Troyer ([1843] 1993.) and the third (dated 1052 A. The eastern wall bears four Persian inscriptions. 123 . who made an archeological and historical survey of the dargah. The earliest is dated 1603 and the latest 1719. Out of fear of the Musalmans however they dare not ¯ ¯ declare it. and Jogı Das. on whom be peace. D. p. let us quote the strange remarks found in the Dabistan11 (84).] and took the mode of Yog from the Prophet’’. in one case. while others rejected them as the garrulity of senile age. a strong indication of the blurring of Ratan’s religious affiliation and of the Yogıs’s position regarding Islam: ‘‘The ¯ belief of that class is that Muhammad. but the connection cannot be established. It is a ¯ ¯ medium-size square building crowned by a hemispherical dome surrounded with four green turrets that look like a small replica of the tomb. a fact which.] In the year 1052 [. She was imprisoned in the fort of Bhatinda under the authority of the local governor Ikhtiyaruddin Mohammad Altuniya. who reigned over Delhi from 1236 to 1240.12).17 The mosque. ‘‘The structure does not appeared that old. Outside the entrance door is a small niche for oil lamps and for storing packets of salt and brooms. the daughter of Sultan Shams al-Din Iltumish (1210–1236). These are the usual offerings made to H ajjı Ratan by people who seek his :¯ ¯ help. Its calligraphic style fits the date given for the construction of the tomb. ‘‘the western wall of the interior originally had a mihrab. . cit. n. . 109–110).H. 108. But they were killed in the battle on the 13th october 1240. a small rectangular structure with the main archway painted in green and a crenellated dome. This inscription was further framed with the Throne Verse’’15 (2001. It seems that she married Altuniya and that both of them fought together against Raziyya’s brother. . 554 (A.18 One legend has it that when Raziyya was either imprisoned in Bhatinda or staying there as the governor’s wife. the contours of which were bordered with the text from verse 17 of chapter : ¯ 3 of the Qur’an. cit. in the shape and colour of the dome of Baba Ratan’s tomb is said to have ¯ ¯ been built by her. And if the cusped arch of the central opening is original. Parihar. that is to say the beginning of the ¯ ¯ :¯ ¯ thirteenth century. amın and faujdar of ¯ ¯ ¯ ¯ ¯ ¯ Sirhind’’. and hence the death of Baba H ajjı Ratan. 17 According to Kumar (2008). is highly dubious. she escaped by jumping with her horse from a balcony and mustered an army to fight back her enemies. 116). Parihar op. 15 Parihar adds: ‘‘The present author himself saw the inscription in early 1980s’’ (op. came into vogue not before the Lodhi periode (1451–1526). Baba Ratan’s rectangular tomb is ¯ ¯ covered with a green cloth and surrounded by a modern iron railing. according to Subhash Parihar. This of course would imply that the saint was ¯ ¯ already dead at that time.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 565 ministership of Rai Todar Mal. 18 123 . their names indicate that Hindus had some interest in the place. the tomb of H ajı Ratan :¯¯ ranks as the earliest surviving Sultanate monument [. . . comprising just a nave and two aisles.] Her gender notwithstanding. ‘‘in the history of the Delhi Sultanate. The Bhatinda episode takes place after her deposition in 1240 in favour of her brother. . it is supposed to contain the remains of the camel given to Baba Ratan by the Prophet Moham¯ ¯ med! At the south-west corner of the enclosure a small mosque connects Ratan with another personage. the accession of a woman to the throne was unprecedented [. p.] It also has the earliest surviving hemi-spherical dome in the Indian sub-continent’’ (2001. According to S. Sultan Raziyya displayed striking political initiative’’. Sultan Raziyya. According to some local versions. 108). cit.16 The interior of the building is rather austere. she used to leave the fort every day and go to Baba Ratan’s grave. the mosque was not built before the reign of Shah Jahan (1627–1658) when this type of arch came into vogue’’ (Parihar op. pp. We were thus quite astonished at seeing the walls newly painted and absolutely devoid of any inscription. The dargah enclosure contains a few other tombs. Such abbreviated forms of mosque. Among them is a very curious ¯ one in which Ratan’s legend materializes: shaped like a sitting camel. . 16 The earliest date found on a Muslim tomb in South Asia is A. p.14 Even if both acted within the limits of their official activities.D. Later on she had a mosque to be built on the spot. 113. 14 ‘‘Rai Todar Mal of the inscription could have been none other than the renowned mansabdar (rank¯ : holder) of Shah Jahan [. often for the cure of skin deseases. adds Parihar. . ‘‘If our conclusion is true. p. p.1159–1160) but the dome is pyramidal.] he was working as the dıwan. The colourful description found in the ¯ ¯ Dabistan is still accurate: ‘‘They carry iron chains on their heads and necks. inside the dargah compound. look very much like ¯¯ ´ Saiva ascetics. ¯¯ ¯¯ ¯ the Madarıs. in severe cold in Kabul and Kashmir and such places’’. an engraved marble slab commemorates the death of Pır Ali ¯ Mohammad Shah Madarı in 1373 A.566 V. eighteenth century’’ (Parihar op. cit. 254–272). cit. vol. but many Muslims converted apparently to Sikhism although they still continue to visit the dargah. p. D. 123 . According to a ¯¯ ¯ ¯ local tradition. 118). Before ¯ Partition. cit. 1. p.20 His tomb can be seen near the dargah entrance: known as Pır Shah ¯ ¯ ¯ Chand’s tomb. and especially the Nath Yogıs. Khan The Caretakers The dargah was said to have been under the custody of Madarı faqırs. Its ¯ duty is to appoint the caretaker (mujavar) of the dargah and to verify the accounts. Interestingly. they drink a great deal of bhang.21 We know that Baba Ratan’s dargah was owned by the Madarıs till ¯ ¯ ¯¯ ¯ Partition. ¯ ¯ And between 1947 and 1960. the dargah administration was taken back from the Sikhs and returned ¯ to the Muslims and to the Bhatinda department of the Punjab Waqf Board. cit. ¯ ¯ 19 It is also mentioned by Rose (op. ¯ ¯ 21 Op. who was the last Madarı pır. In 1960. and the most perfect among them go about without any dress. Muslims and Sikhs were approximately the same (35%). but ‘‘the architectural style of the tomb places its construction in late Mughal periode. while the other half come from outside. half of them. 551) in his pages about the Madarı order: ‘‘The most ¯¯ interesting feature is their connection with the shrine of Haji Ratan near Bhatinda which is held by Madari mujawars descended from a Madari with the Hindu name of Shah Chand who came from Makanpur in Oudh’’. which has its headquarters in a small modern building. 20 The famous shrine at Makanpur is the headquarter of the Sufi Madarı brotherhood and the place where ¯¯ its founder Shah Madar is supposed to have been buried. are from Bhatinda. that is to say about 500 families. He ¯ estimates that the people who come to the dargah are 25% Sikh.H. to a certain ¯ Shah Chand who was said to be Baba Ratan’s nephew19 and a Madarı faqır from ¯ ¯ ¯ ¯¯ ¯ Makanpur. it is a rectangular structure with a small dome. 223. The Partition had a profound impact on the situation of the dargah. and have black flags and black turbans. see Falasch (2004. they know neither prayers nor fasts. i. 81). As far as the ¯ Muslims are concerned.-S. According to Horovitz. p. regarded as heterodox by most Sunni theologians. Shah Chand ascended the gaddi in the fifteenth century (op. before Partition the proportions of Hindus. the dargah owned a vast amount of landed property which has been ¯ subsequently taken over and reserved for public buildings or public space such as the vegetable and grain market. they are always sitting at a fire. ¯ According to the present custodian.. In the small cemetery close to Pır ¯¯ ¯ Chand’s tomb. Other tombs are engraved with the name of some other Madarıs. this practice goes back to the very founding of the dargah. For a recent study that reevaluates their position within the Muslim community. Bouillier. A part was even given to a nearby Sikh gurudwara. pp. p.e. it is this gururdwara which has been in charge of the ¯ ¯ dargah administration. 23 For this small town of Punjab. 123 . Civil Appeal No. although he claims to be Sufi at heart. ¯ The present wealth of the institution is conspicuous. see Bigelow (2004). The urs. The food is strictly vegetarian. They offer sweets and worship the tomb with both ¯ hands folded in the traditional namaste gesture. We mentioned earlier the connection between Ratan and Goga. Appointed in 1989. no non-vegetarian food being allowed in the precincts of the dargah. _ mostly from the nearby town of Malerkotla23 and a langar is organised. somehow abusively. Qawwals are invited. The construction of the present gurudwara dates back to 1960. to himself as gaddı nishin) is ¯ Maulvi Sirajal-Din Qureishi. He is not affiliated to any silsila. Both buildings nearly overlap and the small Sultan Raziyya mosque appears built against the now huge complex of the gurudwara. ¯ The gurudwara is also related to Baba Ratan. which attests to the wide popularity of the dargah and its encompassing nature. ¯ The caretaker’s duty is particularly important during the annual festival. after having abandoned the dargah. which comprises a large tank and ¯ ¯ galleries. a board. he was formerly an imam. the only majoritarian Muslim town and the only one devoid of any communalist tension even during Partition. written in Punjabi. 8794 of 1980 and 292 of 1982) the title of gaddı-nishin ¯ or sajjada-nishin is given only to the hereditary head of a Muslim shrine who is supposed to be the descendant of the saint to whom it is dedicated. ¯ The Hindus also come in large numbers for the Goga festival or Goga navamı. hence its name ‘‘Dasme Padshah ¯ ¯ ¯ ¯ Shri Guru Gobind Singh Haji Ratan Gurudwara’’. the celebration held for the death anniversary of H ajjı Ratan. but he resides ¯ outside with his family. The caretaker proper (mujavar) is appointed either by the ¯ gaddı-nishin or by the Waqf Board. ¯ People remember also that the former gaddı nishin used to keep many cows in the ¯ dargah and to give offerings of milk and ghee. At the dargah the present ¯ ‘‘gaddı nishin’’ distributes holy water and performs the ghusal ceremony (a kind of ¯ ablution during which he anoints the grave with rose-water). Qureishis claim to be the descendants of Prophet Muhammad’s tribe ¯ (Quraish) but nowadays most Qasais (Muslim butchers) use it as a caste and family name in order to enhance their status. were allotted 3/4 of its former property. judging from the recent construction of a new vast marble hall devoted to kirtan and planned for the commemoration of Guru Nanak’s birth 400 years ago. since ¯ many Sikh and Hindu devotees visit the place and worship the saint.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 567 The actual caretaker (who refers. 24 As it is also the case in Ajmer. when the ¯ ¯ Sikhs. narrates the following story: 22 According to the definition that has been given during a recent law suit in Ajmer (judicial document AIR 1987 Supreme Court 2213. whose tomb in Rajasthan (at Gogamedhi) is still ¯ attended to by Muslim and Hindu caretakers. on ¯ ¯ ¯ ¯ the ninth day of Bhadra month.22 His office is in the dargah compound.24 This is more than a simple token of respect for Brahmanical sensibilities. The Sikh Surrounding Nowadays the relationship between the dargah and the very close gurudwara is ¯ ¯ ¯ quite interesting and apparently devoid of any tension or bad memories. each on his own way. At the entrance. :¯ ¯ starts on the 7th and finishes on the 10th Dhu’l-Hijjah. D. went with the raksas and fought with him. ‘‘of the Nath’’. the same type of offering is made in both srhrines. So they begged to be delivered from this evil creature. in Panjabi. the place where Guru Gobind was staying was a jungle. The Nath Village ¯ According to the present dargah caretaker. There the : Guru asked them if they had any problem. ¯ ¯ He took us to a nearby village. He called H ajji Ratan. However. agreed to leave. He had this buffalo brought to him and said: in this buffalo. the 10th Guru of the ¯ Sikhs. but according to the Maulvi. Sub¯ ¯ sequently the name of H ajji Ratan was added to that of Gobind Singh on the :¯ gurudwara gate. They answered that they were indeed suffering a lot. The raksas answered that he was extremely hungry and ¯ : that if his hunger was satisfied. ¯ Gobind Singh was fed and taken care of. at that time the dargah was already there. In the middle of the village stands the ¯ ¯ ¯ temple of Kalunath or Kalunath Mandir. Then again the sanghat said: ¯ : : ‘there is a drought.568 V. the Partition induced another change: it ¯ put an end to the dargah relationship with people he called Naths and who used to ¯ ¯ ´¯ come for Baba Ratan’s urs and to participate in the wrestling tornaments (kustı ). Please take this drought farther south’. the Guru saw a huge buffalo in a village called Nathbageru. there is life [that is to say an evil spırit]. Till today the Sants meet in the qila mubharat. There was a raksas destroying their houses. Guru Gobind called the raksas and asked him why he was ¯ : behaving like this. 10 km from ¯ there. In the gurudwara devotees leave their packets of salt and brooms on a platform built ¯ ¯ around the tree where Guru Gobind is supposed to have tied his horse. The buffalo was killed and fed to the raksas who. talked to him and released him from the cycle of rebirths. Then he declared that a gurudwara should ¯ ¯ also be constructed on the spot in order to give shelter to the pilgrims. some 20 km from Bhatinda. Bouillier. This astonishing story is of course met with some scepticism by the people of the dargah. gave him ten bighas of land. we have nothing left to eat. They had his darsan. which bears the tell-tale name of Nathana. Everybody agrees as to the visit paid by Gobind Singh. ¯ ¯ Recently a wall has been erected between the dargah and the gurudwara so that ¯ ¯ ¯ their entrances are now quite distinct. who was at that time the sajjada-nishin. Pır Chand ¯ Shah. which had formerly close relationships ¯ ¯ ¯ ¯ ¯ ¯ with Ratan’s dargah. Remarkably. The :¯ gurudwara has been built at the place where Ratan obtained moksa from ¯ ¯ : Guru Gobind Singh. this has not affected the relationship between the neighbouring shrines and many Muslim and Sikh devotees continue to visit both places. ¯ 123 . Bhanda _ Singh. the Sikh :¯ ´ assembly of Bhatinda went to see Gobind Singh.-S. followed by a kirtan session and Guru Gobind freed the Sants from their troubles. At that time. Thanks to his inner sight. One of Guru Gobind’s main disciples. he would leave the place. ¯ ¯ : once satiated. and _ Bhatinda sanghat suggested to him that he should shift to the fort. devouring ¯ : human beings and disturbing them. When they learned that he had met H ajji Ratan. Khan Guru Govind Singh came to the village of Bhatinda from Phagu. 26 A victory of Guru Hargovind against the Mughal forces under the command of Qammar Beg and Lalla Beg. 123 .H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 569 At present the sectarian affiliation of the shrine is rather confused and reflects the chequered religious history of Panjab. the founder of the shrine. Bearing a name ending in Das. the caretaker is neither a Sikh nor a Nath. ¯ ¯ the ancestor of the Jat clan Romana to which the majority of the present ¯ : devotees belong. Kalunath’s samadhi occupies the center of the sacred complex. on this day many devotees flock to the temple to worship his memory. ¯ : When he was sixteen Kalunath made a pilgrimage to Haridvar where he was ¯ ¯ ¯ initiated into the Nath sampraday. Although the shrine is managed by an independant Sikh trust committee comprising 25 members.26 He died in Baravarar where the family of his disciple Raja Ram. At the entrance ¯ of the temple a board in Panjabi can be summarized as follows: He was born in VS 1607 [1550 AD] in a small village of Malwa District.25 he ¯ portrays himself merely as a devotee of Kalunath. where he had spent 12 years in meditation. like his guru. which receives daily offerings. . Kaurdas. ‘‘Sava Sardar Kaur Singh Romana’’. He claims the title of sevadar or sevak (‘‘servant. The shrine is believed to have been founded by Kalunath and to belong to the Nath tradition. His body has ¯ ¯ ¯ ¯ been buried under the cave. Subsequently he settled in a place which ¯ ¯ was later to be called Nathana [. Later on in 1688 VS :: [1631] Kalunath helped Guru Hargobind to feed his army during the battle of ¯ ¯ ¯ Gurusar. and ¯ ¯ : 25 But the name he gives for his guru. H ajji Ratan with a green dress. . built a fort. in favour of a name ¯ with Singh. the cimta (fire-tongs) ¯ ¯ :¯ and the meditation staff supposedly owned by Kalunath. As the event took place on the new moon of cait. devotee’’) and ¯ ¯ ¯ denies any sectarian affiliation. ¯ ¯ ¯ An interesting painting in the samadhi and a similar one in the sevadar’s room ¯ ¯ ¯ represents ‘‘the five pırs’’ or ‘‘the four pırs with Guru Sahib’’: in front of Guru ¯ ¯ _ :ı Hargobind seated under a tree. It is enclosed in a small building the interior of which is decorated with naive paintings and small statues of Kalunath and his parents. This underground chamber is ventilated by two narrow channels and is now converted into a small chapel enshrining the paduka (wooden sandals). probably lived in the sixteenth century and ¯ ¯ ¯ was said to have been an intimate friend of Shah Chand of Bhatinda. at the ¯ ¯ ¯ ground level is a square chamber. one can see Kalunath clad in a red lamgot¯ (loin¯ ¯ ¯ _ :ı cloth). His father Jaimal and his mother Mohinı were Jat by caste (Dhalival branch). The battle was fought near Bhatinda in the Lakhi Jungle. On the top of it. ¯ ¯ ¯ Kalunath.] In 1640 VS [1583] Akbar went to see him ¯ ¯ and granted him some 36 pind a (a measure) of land. is contested by the Sikh devotees. but it is now called ‘darbar’ (the ¯ ¯ ¯ ¯ ¯ term darbar referring not only to a Muslim shrine but also to a Sikh gurudwara) ¯ ¯ ¯ and is mainly visited by the Sikhs. a truly Sikh name. Kalyan Das wearing a brown lamgot¯. They tell us of the importance of location. cit. the title of a saint whose real name was Sayyad Ahmad. ‘‘Sakhi Sarwar or ‘generous leader’. . his dargah. Coccari29). . The cult of this group of five deities or five saints is widespread all over North ¯ India. his cousin and son-in-law Ali and their sons Hasan and Husain are held. it is particularly well suited to a shrine visited by devotees of the three faiths. where the Indian version of the cult seems to have originated. Later on.] Further expansion resulted [. there was a tendency for some saints to be replaced with historical or quasi-historical martial heroes [.570 V.] As a curious illustration of the catholicity of the worship of these saints. pp. pp. Let us first ¯ make a short visit to the Delhi main center and examine the many different references it evokes. .] in the inclusion of purely local Hindu or ‘‘tribal’’ deities and deified dead’’ ˜ ¯ (D. It has probably a Shia Muslim origin if one considers the particular reverence in which Mohammed. a Kalyan Bharti. . But even though the Har Srı Nath devotees ¯ ¯ claim to belong to this sampraday.] and a temple to Vishnu close to the tomb of Sakhi Sarwar’’. the situation appears more complex. Khan Sakhi Sultan27 with a white dress and a black turban. cit.’’ ´ ¯ ¯ The Har Srı Nath Tradition ´ ¯ ¯ At first one could take for granted the link between the Baba Ratan’s Har Srı Nath ¯ ¯ ´ ¯ ¯ movement and the Nath sampraday. Encompassing Sikh. D. In the Panjab. We found no reference to him except eventually in W. ‘‘the expansion of the cult saw the progressive incorporation of local figures. traces of this closeness are left. is held in great reverence in the Panjab. 139). Kalyan Das28 is also called ¯ ˜ Kalyan Pır and the group together constitutes one of the many lists of the ‘‘Panc ¯ Pırs’’. Hindu ascetic ‘‘buried alive at his own request about four hundred years ago [. . op. 29 28 Coccari (1989). Ratan’s story tells us of a time where strong cleavage between communities did not exist. 123 .] The virtue of his shrine is such that if any one take a false oath within its precincts he will die at once’’(op. 129–130). . Crooke who mentions among the various saints of Panjab. 27 According to Crooke (1894. The list of Nathana Pırs has the interesting peculiarity of including Guru Hargobind ¯ ¯ ¯ Singh. Bouillier. of the rootedness in place.M. . And even after the trauma caused in this Panjabi surrounding by Partition. . 132–133). devotees of both communities gather at the same place without wondering about its ‘religious identity’’’ (Khan 1997. Hindu and Muslim saints. The shrines of these Panc Pırs ‘‘can be regarded as Hindu or Muslim places of worship but in all cases. We shall now pursue our exploration of Ratan’s identity and the tranmission of his legends in a complex tradition where signs become blurred. His father is said to have been a native of Baghdad and he flourished about the middle of the twelfth century [. . where what matters is this ‘‘local belonging.-S. one is ¯ struck by the pluralistic identity of his devotees. his daughter Fatimah. Even exploring the explicitly Muslim site of Ratan’s tomb. as the cult spread to the south and east. in this north-western India where borders were easily crossed. See also Crooke. . we find a shrine of Baba Nanak [. p. the list of the Panchon Pirs consisted of prominent Sufi (mainly Chisti) saints living in the thirteenth and fourteenth centuries. 90). p. the cenotaphs. the mahants or pırs. of the ¯ previous heads of the places. ‘‘Dargah Mandir Pır Baba Ratannath’’. at regular ¯ ¯ intervals. the two pırs ¯ have been cremated and what is buried in their samadhis are their phul. Covering their forehead. 123 . where he is requested to wash his hands. with the exception of some young girls in pants or jeans. a small room contains two small round tumuli. Duly advised and properly dressed. as is the ¯ : case among the ascetics who are usually buried and not cremated. on festival days. the facade of an ordinary building is adorned with the astonishing signboard we already mentioned. women cover their head with a scarf or their dupatta and men take a small neckerchief ¯ provided by the caretakers of the shrine. one enters a big courtyard. Most females wear Panjabi dress (shalwar-kamiz). Baba Ratan’s miracles and holy places related to his ¯ ¯ _ tradition. a ¯ : monastery. We have observed a similar custom among the ¯ ¯ Bishnois of Rajasthan. the visitor is warned not to wear any black dress. facing the entrance. It is a small sikhara-roofed structure with a ´ _ Sivalinga in its middle. in the Muslim fashion. the statues of Laksmınarayan (Visnu and : ¯ ¯ ¯ : :: Laksmı) with Hanuman on their right and a smaller Matajı on their left. founded in 1925 by Hedgewar and main source of all the different militant nationalist organisations constituting what is called now the Sangh Parivar. Many of them take brushes. a term borrowed from the Sufi tradition referring to the place where common meals are taken by the members of the community. on the right side. At the left side of the entrance is a small room where the visitor can leave his shoes in exchange for a small token and. is the langar. A kitchen nearby provides regular food to the crowd of devotees: this is a very important part of the daily routine. a Sufi title also given to ¯ the heads of important Hindu Nath monasteries. As it happens. this place is a math. The main temple ´ is at the far end. Its leadership is transmitted from ¯ guru to disciple and its head or mahant bears the title of pır. on the first floor.31 Reading another board fixed at the entrance. covered with an ochre cloth or. But the sectarian affiliation of this ¯ math is far from being clear: for instance the samadhis are not real tombs. On its walls hang several canvasses depicting gods or saints. people bow in front of the deities and the : deceased pırs’ samadhis. their ashes. ironically situated in the vicinity of the RSS30 headquarters. 31 As well as Sikh or Nanakpanthı (See Falzon 2004). Crossing the gate. the crowd of men and women is impressive.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 571 An Unusual Shrine In a quiet Delhi lane. ¯ ¯ Opening on the right side of the courtyard is an imposing throne room where the pır sits on his gaddı to give audience to the numerous devotees who. Immediately above. saris are very rarely seen. Devotees are indeed numerous and on festival days. 2002). placed under the patronage of Ratannath. Punjab and Haryana and among the Pranamis (on these communities and religious traditions see Khan 1997. with sumptuous draperies of dark velvet and brocade embellished with golden necklaces: they are the samadhis. Here. throng towards the large hall. behind. As soon as they reach the math. Hindu nationalist movement. ¯ ¯¯¯ : ¯ Next to the temple. Taking photos is forbidden. which immediately empha¯ ¯ ¯ ¯ ¯ sizes the singularity of the place. they fasten it on the back of the head. brooms or wet cloths and start ¯ ¯ 30 Rashtriya Swayamsevak Sangh. and. a fountain. While giving his darsan he does not make a single gesture. although it is an obvious allusion to Nathism and to Siva ¯ (Hara). What is. One ¯ may think that any shrine dedicated to Ratannath is simply connected with the Nath ¯ ¯ Yogı tradition in which Ratan figures. On top of his ochre colored robe he wears a black cloak with a red border. D. But in the hall. the devotees sit down ¯ and sing together devotional hymns. The latter may answer in a few words. Bouillier.572 V. this particular formula or word ¯ combination is never to be seen in any Nath monastery or temple. As he has hardly any direct relations with the surrounding people. this is a tradition which they do not want to share with others. the pır makes a daily appearance before midday and accepts the tribute paid by ¯ his disciples. The Nath Affiliation ¯ The reference to Ratannath is of course the first element to attract attention. directly or through the ¯ priest. ¯ a few illustrate Ratan’s legend as is is known in the Nepalese Nath tradition. Khan cleaning the marble floor. Throughout the audience the pır remains seated on his chair. This is the usual way of showing humility while performing a service (seva) to the temple and the guru. His general demeanour as well as his behaviour towards the devotees are quite remarkable in so far as they depart from the customary guru—disciple relationship. the priest who makes the daily pujas. Both hands are hidden under the cloak. a part of the collective memory in which their identity is embedded. Among the Naths. ¯ ¯ ´ ¯ ¯ ´ ¯ ¯ a usual greeting is ‘‘Jay Srı Nath’’. If a single devotee or a couple come with an offering of fruits or sweets. under the images. Its origin is far from clear and the devotees appear reluctant to give any explanation. on the walls. it appears to be a specific element of ´ this tradition. the relationship between the Delhi shrine and the Nath tradition? ¯ ´ ¯ ¯ At first sight the inscription ‘‘Har Srı Nath’’ is conspicuous everywhere. But many details prevent us from coming to ¯ such a simple conclusion. ¯ Thus a first visit to the dargah-mandir arouses many questions: for instance.-S. as ‘‘The Nath’’. although his eyes keep moving. ‘‘Har Srı Nath’’ is therefore something that singles out Baba Ratan’s Delhi disciples from other ‘‘ordinary’’ Nath followers. holding one of its folds to cover his mouth. both legs firmly placed on the ground. The first is about the miracle of the marriage procession: in one of the panels one can see an old lady standing by 123 . A few male devotees sit closer to the pır and seem to form a kind of privileged ¯ group. motion¯ ´ less. acts as an ¯ ¯ intermediary between him and the devotees. However. ¯ what is the meaning of the dual appellation dargah-mandir? This name evokes ¯ different. the Primordial Master. Nobody is supposed to be standing whenever the pır is present and seated. it is ¯ nevertheless noteworthy that the three miracles depicted are precisely located and in relation with Ratan’s adventures in a Muslim country. On his head he wears a yellow round cap. his assistant. Written at the entrance. apparently contradictory religious affiliations. then. barely visible under the cloak. they usually whisper a request to the priest who passes it on to the pır. waiting for the first appearance of the guru. Later on. Obviously. ¯ ¯ ¯ No images or allusions to the Naths or to Gorakhnath are in evidence in the ¯ ¯ temples or near the samadhis. Remaining most of the time secluded in his private apartments behind the throne room. among the paintings hung on the walls. cit. the Sadhs of Punjab and Haryana. they prefer ¯ 32 The same story was narrated in the Nath Nepalese monastery (see Bouillier 1997. The Nath Yogis are organised in 12 panths. for instance the disciples of the low caste saints Ravidas and Baba Ramdev. Atka (Attock). 1973. will later become the first ¯ disciple to sit on Baba Ratan’s gaddı as Dharmdas. a holy man. The painting contains a number of small vignettes: one of them represents Dharm going to his house to fetch his mother. Others show how the place has been ¯ ¯ ruined. vol. Trilok Nath ¯ Kapur. All the millstones immediately start to turn by themselves. 33 34 White (2001). pp. The image shows Ratan among his companions. These ¯ ¯ ¯ branches are said to find their origine in the first 12 Gorakhnath’s disciples. Briggs 1938. ‘‘Das’’ is a title that is also given to ascetics and householders belonging to different religious ¯ traditions more or less connected with the bhakti movement. The king Hassan Khatak [?] and his subjects persecute the Hindus. pp. Another one shows the saint in front of a boat ¯ ¯ full of people. whereas in the usual Nath tradition all the ascetics’ names end in ¯ ¯ nath.33 Dharm. the pious villager. 116–117) and Mastnath. Bouillier 2007. ¯ ¯ pp. 70). putting his staff in the middle of his millstone. p. The scene takes place in the vicinity of the Jhelum river and the name of the village is Sabaj.32 The second story relates Ratan’s anger when all the villagers. refused to give him alms. From him originated a ¯ ¯ new panth’’. Impressed by this miracle. to express their full devotion to the lord and their desire not to place themselves on an equal footing with their guru. For years and years the bridegroom’s mother remained crying on the shore till Baba Ratan arrived and resuscitated all ¯ ¯ those who took part in the procession.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 573 the riverside. or 12 branches and often called the Barah Panthıs. 32–35). Curiously the same episode is quoted in an hymn glorifying ’Abdul’l-Qadir Jılanı. The third miracle tells us about a ¯ ¯ ¯ ¯ conflict that opposes people broadly described as ‘‘Hindus’’ and ‘‘Muslims’’. Temple ¯ ¯¯ ¯ ¯ 1885. making them work as slaves. Actually the list contains ¯ many more names and the appellation Barah Panthıs is more canonic than descriptive (cf. the king recognizes him as a pır. Dvivedi 1981. let us remark on a surprising difference : the das ending of the ¯ ¯ names of the pırs. Tied to a series of grinding mills. II. the Bauls of Bengal etc. ¯ pp. 7–15.34 The same explanation is ´ ¯ ¯ given in a booklet published in Kanpur by a Har Srı Nath devotee. pp. The place ¯ was said to be the famous ford on the Indus. ¯ Besides these elements that correspond to what we knew already about Ratan in the Nath context. except one devotee whose name on the caption written on the painting is Dharm. The destruction of a village or a town is a recurrent motif in Nath ¯ hagiographies.35 The author goes on with the following verses describing Ratannath ¯ and his successors: ‘‘A saffron wrap//a golden silk robe of yellow color//on the shoulders a black cloak’’.153–162). 62–76. imploring Baba Ratan. Similar episodes are told about Dharamnath (Briggs op. concluding: ‘‘Instead of the word ‘nath’. ¯ he may be one of the rare persons to fully acknowledge a connection between the ´ ¯ ¯ Har Srı Nath tradition and the cult of Baba Ratan at Caughera: ‘‘Today the particular ¯ ¯ tradition connected with Pır Ratannath continues to be alive. Everybody was drowned in the shipwreck. before Baba Ratan destroys the entire village. which means ¯ ¯ ‘‘servant’’ or ‘‘slave’’. Writing about the worship of Ratannath in the Caughera monastery in Nepal. they are obliged to toil from morning to evening. the founder of the Qadiriyya order in eleventh century (cf. Some of our informants have explained this as a token of humility: the ¯ disciples of Ratannath have chosen to end their name in ‘‘das’’. The story is about a wedding procession whose boat capsized. 35 123 . Baba Ratan had shown off. see ¯ : farther on). At his own request. the thread with the small whistle given at the ¯ ¯ ¯ first stage of initiation. 38 Rose (op. Besides its explanatory value for the das ending names of its heads.38 This figure was the exact replica of himself. pp. 287–288). a connection which ´ ¯ ¯ will be the leading feature of the Har Srı Nath movement. In ¯ ¯ ¯ ‘das’ one finds the pure power of the spirit’’ (1993. kund al or darsan or mudra. ¯ :¯ 37 ´ There is also a detailed version of the legend in the Siva Goraksa. in front of Baba Ratan. cit. 14). Gorakhnath and the other Yogıs decided to remove his earrings and his ¯ ¯ nad-selı (the thread with the whistle). There he developed his tradition and made followers among ¯ Muslims. body. ˆ when objection was taken. Then Ratan created an effigy with the ashes covering his body and endowed it with life. he was looked upto by the others. All the Yogıs were waiting. the Nath tradition refers to them as aughar ¯ : instead of Nath. According to one informant.-S. But Ratan opened his mouth and showed ¯ ¯ inside himself the kund al of the four yugas (each earring or kund al being :: :: different in each era). hence the new Yogı was called Kayanath (from kaya. vol. However. p. at this stage. p. ¯ ¯ ¯ ¯ ¯ ¯ in doing so. II. a bhand ara. Only the pırs of his gaddı would not have a name ending in ‘‘Nath’’ ¯ ¯ ¯ ¯ but in ‘‘Das’’. They explain the popular name ¯ :: given to the Yogis: Kanphata or ear-splitted. edited by Premnath (1982. Who was missing? Nobody came and everybody ¯ was embarassed. Gorakhnath sent him to Khorasan where ¯ ¯ ¯ Hindus were oppressed: he was to help them and spread the message of the Nath sect. as we shall see. made a display of his special powers ¯ ¯ and was scolded by all the other Yogıs. Plates made of leaves (pattal) were distributed and food served on them. ¯ ¯ were not one but two plates. he per¯ formed this feat because. 407) gives a slightly different version: Ratan asked for ‘‘a double share and. D. summarized in White (1996. appearance). ¯ ´ ¯ ¯ An alternative explanation is that the ‘‘Har Srı Nath’’ parampara consists of ¯ members who are not fully initiated: they do not wear the earrings that characterize the Nath Yogis36 but only the nad selı. 36 123 . ¯ ¯ ¯ ´ These earrings. Bouillier. pierce the ear cartilage. Yogıs are not supposed to begin to start eating ¯ before everybody is duly seated and served. was organised for the Nath Yogıs. in both the Ratan’s and Kayanath’s branches. ¯ ¯ This legend as told in the Delhi dargah as in Haridvar Nath monasteries can be ¯ ¯ summarized the following37: Once a great feast. being a Nepalese prince.574 V. The reason why they do not receive full initiation is explained ¯ through a particular episode of Baba Ratan’s legend. All of them ¯ ¯ ::¯ ¯ came and sat in rows. He asked for forgiveness and Gorakhnath gave him back ¯ the nad-selı. the legend ¯ insists on Ratan’s connection with north-west India inhabitants. Khan ‘das’: the word ‘nath’ suggests vanity whereas ‘das’ is a symbol of humility. However a problem soon arose since. created a man named Kanian Nath from the sweat and dirt of his own body’’. 1) who specifies: ‘‘The house of Baba Ratan in Peshawar has a genealogical table’’. But at the time of Partition the gaddı—and thus the ¯ ¯ ´ ¯ ¯ whole Har Srı Nath tradition connected with Baba Ratan—had to be shifted from ¯ ¯ Peshawar to Haridvar then Delhi. whose activities appear to be centered in ¯ Khorasan. For instance the second guru. p. as we have seen. This genealogy places Ratan ¯ ¯ ¯ in a direct orthodox Nath filiation. By simply looking at the : : ¯ ´ cover. the _ first to be seated on ‘‘Pır Ratan’s simhasan’’ (lit. Each page is surrounded by a garland of the ´ ¯ ¯ ‘‘Har Srı Nath’’ invocations. in the middle of Khurasan. The last guru in Peshawar was Manmohan Das.39 The names of the pırs40 are mentioned in a small book published in Delhi which ¯ seems curiously the only book attached to the movement and regularly used by the followers. The names of his successors are then mentioned and a few words added to describe their main achievements and their travels. it includes all the ¯ ¯ ´ ¯ ¯ tenets of the Har Srı Nath tradition. Given reluctantly by the pujarı for us to photocopy. and before him to Mats´ ¯ yendranath. the incarnation of _ dharma. then follows a versified genealogy of the tradition starting with ‘‘Machindranath’’ (Matsyendranath) after which a few episodes of Baba Ratan’s life ¯ ¯ ¯ ¯ are told. published by the ‘‘Dargah Srı Baba Pır Ratan Nath Jı’’. Central Asia and Afghanistan. it is a collection of ¯ poems. Dharma Das’s evident grandeur had become ¯ visible. The official parampara or ¯ ¯ ¯ transmission counts 31 pırs after Ratan. which has a conventional representation of Siva. and later renovated in 1977. It is surprising to remark that dargah figures here alone. The lion’s or royal throne) is ¯ ´ ¯ presented this way: ‘‘When Srı Ratannath ascended the Sumeru. the incarnation of ¯ dharma quickly sat on the throne. Unfortunately place ¯ names are not precisely mentioned but it was said by the pujarı that the first six ¯ ¯ gurus stayed in Carbagh. in a triangle between Kabul. Gorakhnath and Adinath or Siva himself. To begin with. 40 39 The 16 first names coincide with the list given in the book Pothi Ratan Gyan (printed at the Chashma-e-Nur Press in 1902) quoted by Singh (1937. It is always mentioned in the Ratan’s legends. mention of mandir has been dropped. obeisance is paid to all the Brahmanical gods. then in 2002 by Gosa¯n Laksman Das.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 575 The Heads of the Tradition or Pırs ¯ ´ ¯ ¯ The Har Srı Nath movement traces its origin to Ratan. as the name of the actual mahant Gosa¯n ¯ı Laksman Das appears last in the guru—disciple lineage. Manmohan Das was succeeded in 1976 by ¯ Paripuran Das. The seventeenth guru shifted to Peshawar. Dharma Das in whom Ganga meets the Ocean’’. his deeds were revealed. Entitled ‘‘Guru Mahima’’. ¯ 41 123 . an innocent visitor would never suspect what the contents reveal. its core being Afghanistan. However after him. all the ¯ successive gurus or pırs have a name ending in das. ¯ı ¯ : ¯ : : ¯ The present Delhi shrine was founded in 1964 on a tract of land given by Kabuli merchants. who is said to have remained ¯ 44 years on the throne (gaddı ). the seventh shifted to Jalalabad where the next nine gurus ¯ ¯ remained. : The Khorasan is a former Persian province which covered part of what is now Iran.41 It does not have ¯ ´ ¯ ¯ ¯ ¯ ¯ ¯ any date but is probably fairly recent. Although the Delhi math is the main one. 18 n. Jalalabad and Peshawar. worshipped as the lord of the Indus river but also revered as a _ Hindu saint and a Muslim pır. mainly located in Panjab. Other buildings are the kitchen.43Another interpretation. but in ¯ the Sindhi iconography he is also portrayed as a horse rider (see also M. ¯ In Delhi itself. Gwalior. op. Hapur (in U. cit. 58–63). Bouillier. However. ¯ : Jhulelal is also known as Amarlal and Uderolal. there is another shrine at Jhil.-S. across the river Yamuna. ´ ¯ ¯ The latter. which on every Sivaratrı ¯ ¯ festival is given by the pır to be hoisted on the top of the building. ¯ The main centres which the pır is supposed to visit are Uttarkashi and Haridvar. a ¯ ¯ popular Sindhi deity. Meerut. Ambala. which are under the care of pujarıs. The plan is similar to the Delhi Har Srı ¯ ´ ivalinga and _ Nath complex: a courtyard with at one end a temple enshrining a S ¯ statues of all the main Brahmanical deities. covered with scarlet velvet clothes. Shah Jandho. ¯ ´ On the roof of the large entrance gate.P. The Haridvar shrine is quite impressive. Lucknow. Sarhampur. pp. Bareilly. fire (the dhunı. a holy ¯ ¯ fireplace in the private quarters of the pır) and air (the open space). On the right side of the courtyard is the throne room with the images of Paripuran Das and Manmohan Das. Khan there are a good number of subsidiary centres: 34 shrines. 43 Jhulelal is a complex figure endowed with more than one religious identity. in which the ashes of ¯ two dissident mahants are kept.576 V. Ludhyana. He traditionally appears as ¯ a Hindu deity. Chandigarh. the langar. In the courtyard one can also see a tree and a well. earth (the tree). Ropar in Panjab. are regularly visited by devotees who come to take part in devotional ¯ ¯ sessions (satsangs). is that it is linked to the cult of the five elements: water (the well). given in Haridvar. doors and floors have been freshly painted and are perfectly clean. this is one of the names of Jhulelal. Jhulelal is often represented mounted on a fish.). As a Nath ascetic he is called Daryanath and as a Muslim ¯ ¯ ¯ ¯ ¯ saint he is variously referred to as Khwaja Khizr. as in Delhi and other Har Srı Nath shrines. Amritsar. and the resting places for the devotees. In the langar hall one can see a painting of this deity ¯ mounted on a fish. Falzon. The walls. According to local informants. Ahmednagar. Uttarkashi. ¯ 42 Among them Hardvar. Chandosi. 123 . On the walls one can see paintings representing the life of Baba Ratan ¯ ¯ ¯ _ and the different places of worship. Khan 2007). an incarnation of the Indus—and more recently an avatar of the Vedic god Varuna. Uttar Pradesh and Uttar Anchal42 are under the authority of the same pır. this place is very similar to the main centre except for the presence of two other samadhis. It is India’s ¯ national flag and the devotees insist on the symbolism of its colours: ochre for Hinduism. Faridabad and Jhil in Haryana. is referred to as Zinda pır (the ¯ ‘living pır’). ¯ In fact the pır was born in a Brahman family of Haridvar and later on went to Delhi ¯ to study economics and take a BA before being chosen to succeed the mahant. Muzafarnagar. Formerly a simple dharmasala for the Khorasani pilgrims. Haryana. it was later ex´ ¯ panded and renovated by Manmohan Das.-A. stands a big flag. on both sides of ¯ ¯ : ¯ Ratannath. Darya Shah and Shaikh Tahir (for more details see Khan 1997. they are of minor importance and remain under the authority of the main gaddı. It is a huge building located in the Bheemgoda ´¯ ¯ area. pp. 229–230. Situated in a Muslim suburb. All these places. D. They add that they are ‘‘true secularists’’ and do not subscribe to hindutva. white for peace and green for Islam. 1. jinke kandhe pe kamlı hai kalı!’’ (‘‘Look./eternal victory to the Nath covered with the beautiful ochre cloth’’). dukh. the pır’s black garment symbolizes sorrow and ¯ suffering. adds: ‘‘Black is the colour of Shiv’’ (1919. and H. the black cloak’’. Al-muzammil (the title of the surat).H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 577 3. Muhammad is coming. However the pır does not wear it on ¯ auspicious occasions such as Holi or Baisakhi. may easily be mistaken for worship. A popular qawwali starts as follows: ‘‘Vo dekho a raha hai ¯ ¯ Muhammad. the main reason for their visit is obviously to be in the pır’s presence and to take part in the satsang (the congregation of the ¯ faithful). A ¯ ¯ ¯ striking feature is that they constantly refer to Ratan as wearing a black cloak: ‘‘kalı ¯¯ kamlı vale nath ratan’’ and the gurus are described as follows: ‘‘gal me selı nadı ˜ ¯ ¯ ¯ ¯ ¯ ¯ sove. One important sentence. p. ‘‘He of the black cloak’’ (Urdu kalı ¯ ¯¯ kamlıvala) refers to the Urdu translation of the Arabic al-muzammil. sir te kamlı kalı jı ’’. as the guide who shows the path to God. Pır Ratan Nath. on ¯ ¯¯ his shoulders is a black mantle’’).4 Devotion to the pır and nirgun bhakti ¯ : ´ ¯ The link to the pır. as guru. 569)! Here also appear the complexities and intricacies of the religious references! 45 Kamlıvala is the Urdu translation of the Arabic al-muzammil. the legend of Sakhi Sarwar Sultan. However. Most songs as they are printed in the Guru Mahima and sung every day revolve ¯ around the exaltation of the pırs and of the first among them.45 In the 73rd ¯ ¯ ¯ verse of the Koran Muhammad is called the ‘‘mantled one’’. repeated as ¯ ´¯ ¯ ¯ a mantra to invoke the guru is: ‘‘sa:rhı vale pıra tuha:r¯ sada jı jay/Sohne ¯ ¯ ı ¯ ¯ : ambuevale nathji tuha:r¯ sada jı jay’’ (‘‘eternal victory to the pır covered with the ı ¯ ¯ ¯ ¯ ¯ ¯ black cloak. the black colour is nowhere mentioned. Thus Ratan is a saint rather than a god’’. The Guru of our times is actually Ratan as were all our previous gurus. who quotes here an account of Mr Purser from Jullunder District. is supposed to ¯ ¯ ¯ embody the essence of the primordial disciple of Gorakhnath. ¯ According to some devotees. ¯ ¯ However the full dedication to the guru. on the head. ‘‘On their neck the nad selı (the Nath sacred thread with ¯ ¯ ¯¯ ¯ ¯ ¯ the whistle). We find also the Panjabi word for kamlı. because so many of [them] have black blankets to protect them from cold’’. Baba Ratan and his incarnation the pır taking on himself all the ¯ ¯ ¯ sufferings of his disciples and devotees. Even if the followers bow in front of the statues of the deities installed in the shrine. is undoubtly the main structural element of the Har Srı ¯ Nath tradition. The wearing of the cloak reminds us of the ‘‘Islamic connection’’ of Baba ¯ ¯ Ratan’s tradition. which mainly consists in singing devotional compositions together. Only the body changes. They are all avatars of Baba Ratan. the pilgrims who went in procession to the tomb of the Sufi Saint (at Nigaha in Dera Ghazi Khan district) ‘‘are known by the special name of Kalikamli. ¯ ´¯ ¯ ´¯ ¯ ¯ sa:rhı and the pır is described as the sa:rhı vale.A Rose. ¯ ¯ ¯ 123 . where he wears a long yellow coat instead of the black cloak. Baba Ratan was the disciple of Gora¯ ¯ ¯ ¯ ¯ ´ khnath who was himself an avatar of Siva. Instead Kalı ¯¯ kamlıvala is an epithet of the Prophet often used in the Urdu poems written in his ¯ ¯ ¯ praise (nat). not the atman. 44 Let us remark that in another tradition related to the same region. The pır who is regarded as an avatar of Ratan.44 The name given to the pır. vol. In the words of one of ¯ the devotees: ‘‘We see all the past gurus in the present one. a fanfare is playing/ The flag of dharma has swung.-S. receives the desired fruit/ ¯ ¯ Fulfill the expectations of your congregation of devotees (jumla/)/ O Pir. they repeatedly mention the supreme guru (referred to as Satguru ¯ : in the nirgurni bhakti tradition). Bouillier. to have his samadhi (see ¯ ¯ ¯ infra). D. o Pır. bless you/ ¯ May our Baba live one lakh of years/ ¯ ¯ May you remain on the gaddı from age to age. Let the enthusiastic devotees come. o shawl-clad Pır (9) ¯ You are the siddha among siddhas. o shawl-clad Pır (3) ¯ The cauldrons for the offerings (deg) have been prepared. build a boat for us and fill it. your red flag is swinging/ O Pır. O shawl-clad Pır (1) ¯ Whoever medidates on you. in this tradition. o shawl-clad Pır (4) ¯ Whoever worships in the Gummat/ : Receives from the Satguru diamonds and pearls/ With joy I am ready to sacrifice myself. o shawl-clad Pır (6) ¯ The old mothers. let’s go to Carbagh46/ ¯ ¯ 46 Carbagh is the place near Kabul where Ratan is supposed. : We give here the translation of one of these songs. o shawl-clad Pır (8) ¯ At your door a fanfare is playing/ The sound of conchs is resounding. called Pır ratan nath calısa ¯ ¯ ¯¯ ¯ (‘‘the forty [verses] in honor of Pır Ratannath’’) which presents itself as a beautiful ¯ ¯ compendium of the main components of this tradition. to the precise geography of north-west provinces and to Hindu deities.578 V. o shawl-clad Pır (5) ¯ The mothers who come to obtain sons/ The Saint who sits on the gaddı give them boons/ ¯ Whatever you give. ¯ O the one in whom we have placed all our hopes/ The Pır fulfills the expectations of one and all/ ¯ He grants the fruit of everybody’s desires. Babajı Ratan/ ¯ ¯¯ Your word is true like gold/ I am ready to sacrifice myself on your words. 123 . However the general atmosphere of the songs is suffused with what appears to be nirgurni bhakti. build a boat and fill it entirely (2) Your holy dome (gummat dhanı) remains for ever/ ¯ : At the four corners of the world. o shawl-clad Pır(10) ¯ O siddhas. o shawl-clad Pır (7) ¯ ¯ At your door a peepal tree is swinging/ And at the back one banyan tree. Khan The Guru Mahima songs reflect the multiple references to a complex religious ¯ landscape including allusion to Ratan’s specific legendary life and characteristics (shawl-clad). Nathjı. they have been filled/ The ladle filled with the sacred food is never depleting. our bags are always full/ You fill the lap (of barren women). o shawl-clad Pır (19) ¯ You have given children to mothers/ And you have reunited brothers with sisters. o shawl-clad Pır (lit. o shawl-clad Pır (14) ¯ I have searched in the jungle. o shawl-clad Pır (11) ¯ Your quiver48 is inlaid with pearls/ And your bow with diamonds. this cup. o shawl-clad Pır (17) ¯ _ : From far away the community (sangat) has come/ From Kabul and from Kandahar. pp. Probably an allusion to the representation of Ratan as a hunter with a bow and a quiver. cit. horse riding in the Nepalese jungle and chasing a deer which appeared later on as the figure of Gorakhnath (Bouillier ¯ op. o shawl-clad Pır (23) ¯ He has given also milk and sons/ He has granted us bliss and taken away all our sorrows. o shawl-clad Pır (22) ¯ : Our pure Pır has caused the rain to fall at his will/ ¯ In the Khyber pass. o shawl-clad Pır (13) ¯ A black shawl is twisted on your neck/ On your forehead a red dot. you have brought your circle of devotees (mandli) to Peshawar/ You have solved so many of our difficulties/ You have fulfilled everybody’s desires. o shawl-clad Pır (15) ¯ In this world who can say he has got anybody/ For me you are the only one. called Jam-e Jam ÔÔJam(shid)’s cup’’ allowed him to see reflected the entirety of the world. o shawl-clad Pır (12) ¯ ´ Sivaratrı has come and the mela is taking place/ ¯ ¯ ¯ Nathji is your guru and his disciple Bhartriharı/ ¯ ¯ I am ready to sacrifice myself for both of them. ˆ ˆ jam. the holy cup. o shawl-clad Pır (18) ¯ Nathji. the shawl-clad Pır (25) ¯ He who rides the black mare/ 47 Jam Sahib or Sahab. The cup was also considered in the mystical tradition as a metaphor of the heart with the idea that the man in order to understand the world has to look inside his own heart (we thank Denis Matringe for his explanations that we can here only briefly summarize). I have searched for a whole length of time/ I have searched for the one who rides the black mare. is owned by Jamshid. Bouillier 1997. o shawl-clad Pır (16) ¯ O Pir. o shawl-clad Pır (24) ¯ Whoever worships Jam Sahib/ ¯ Will cross the ocean of rebirths/ He has helped all of us to cross over. 48 123 . o shawl-clad Pır (20) ¯ Let us rise early the morning and sing the Pır’s praise/ ¯ Your radiance blinds us. is given here as an equivalent of the amrit patra. 49 An allusion to Ratan crossing the Indus at Attock ford seated on his chawl when the boatmen refused to ferry him across. the vessel full of ¯ ¯ ¯ ¯ the liquor of immortality worshipped by the Nath Yogıs and given to Ratannath by Gorakhnath in the ¯ ¯ ¯ ¯ Nepalese version of his story (cf. 62). as he was pennyless. present and future. 61–63). I am not at all virtuous/ ¯ Have pity on me. In the classical Persian literary tradition.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 579 Let’s worship the Jam Sahab47 of Baba Ratan Nath/ ¯ ¯ ¯ ¯ ¯ We receive all that we desire. you heat is unbearable) (21) ¯ Oh Pır you made a boat with you shawl49/ ¯ You crossed the Atak. ¯ past. p. the fourth of the five mythical kings (according to the Ferdowsi’s Shaname) ¯ and this cup. o shawl-clad Pır (34) ¯ Matharadas has built a beautiful dome in Jalalabad/ ¯ ¯ ¯ There are two beautiful gardens on the left. fulfill our desires. wears a red pointed cap. 123 . your temple/palace (mandir) is resplendant/ ¯ It shines like diamonds. Khan ´ ´ Whoever meditates on Siva-Sambhu/ ´ ¯ ¯ Who keeps repeating the name of Har Srı Nath. o shawl-clad Pır (29) ¯ Whoever with hope comes to your door/ Obtains whatever he wishes/ O Pir. o shawl-clad Pır (36) ¯ You don the yellow-ochre robe/ Your neck is adorned with the black mantle/ On your head the pointed cap. D. as represented in the Nath iconography. o shawl-clad Pır (31) ¯ To cross the ocean of rebirths you are with us/ The magic of your sacred light is great/ The illustrious Laksman Das50 with the shawl (32) : : ¯ Is sitting. o shawl-clad Pır (27) ¯ ¯ Bhairon is all the time with you/ The sacred light (jyoti) is all the time with you/ Who is the strongest of the strong. your langar goes on uninterrupted.-S. ¯ 53 Member of a nomadic community trading salt and foodgrain. o shawl-clad Pır (39) ¯ Whoever sings your greatness with all his heart/ 50 51 The present pır.52 o shawl-clad Pır (37) ¯ In the middle of the sea a Banjara53/ ¯ ¯ Sits in a boat he has filled with goods/ ´¯ There sits the Sah and there sits the Banjara/ ¯ ¯ He has helped the boat to cross over. o shawl-clad Pır (35) ¯ Pır. o shawl-clad Pır (26) ¯ ´ ¯ ¯ Will be in body and soul united with Har Srı Nath/ Krisna Kanhaiya is your guardian/ ¯ :: From age to age you are sitting on the gaddı.580 V. ¯¯ 52 Ratan. the avatar of Brahma/ ¯ Whose greatness one cannot describe/ His play51 is infinite. ¯ The store remains open all the time. the shawl-clad Pır (38) ¯ Whoever sings his name with all his heart/ Will get what he desires/ On your neck a flower garland. o shawl-clad Pır (28) ¯ _ O Pır. Bouillier. ¯ Allusion to the divine lıla (but the term khel is used here). o shawl-clad Pır (33) ¯ The three worlds sing your praise/ ´ ¯ ¯ We silently repeat the name of Har Srı Nath/ You destroy our sorrows. given to him by the badsah ¯ ¯ ´¯ together with the title of pır. o shawl-clad Pır (30) ¯ _ : At your door if you take from the holy community (sangat) the oil-cakes/ As an offering (prasad) and go home/ ¯ You will safely and happily reach. their roots are located further west. But many devotees told us that their families subsequently settled in Peshawar. hence their preference for the construction of temples dedi¯ ¯ cated to Laksmınarayan.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 581 Will obtain bliss and fortune/ ´ ¯ ¯ Let us repeat the name of Har Srı Nath.clad Pır (40) ¯ These songs are the common inspiration for the satsang which is held every day in the throne room. Horstmann 1995. eagerly waiting for the pır’s entrance. p. o shawl. ¯ ¯ According to these authors and to Catherine Clementin-Ojha (personal communication) it seems that most Sanatanı reformers were Vaishnavas. we should also : ¯ ¯ ¯ : mention the numerous Laksmınarayan mandir built in Gujarat and Kutch in order to combat ‘‘heterodox’’ : ¯ ¯ ¯ : religious movements. all point to the strong influence of this movement. ¯ On some occasions. 365–368. Here again a parallel with the Sindhis: as Falzon says: ‘‘Having looked at the rich kaleidoscope of Sindhi religious beliefs and practices. The festival days differ only by an increasing ´ attendance. if now the majority of devotees speak Panjabi. The presence of a Laksmınarayan temple inside Baba Ratan’s shrine. more singing and the possibility of having a longer darsan of the pır. performances are organised obviously for the pleasure of the lay devotees: in this case a few musicians and dancers are invited to perform episodes from the raslıla (scenes from Krisna’s childhood and youth). they are ‘making an attempt to become more Hindu’’’ (2004. They continue to sing in his presence and then proceed to the ¯ _ langar where food is distributed. We have already mentioned that the Delhi dargah-mandir has been built on a land owned by ¯ Kabuli merchants and thanks to their financial support.54 Baba Ratan’s devotees insist on the ‘‘pure’’ Hindu identity of ¯ ¯ their shrines. 55 123 . Obviously. pp.55 What do we know about this tradition before its shift to modern India soil? Family Origin It appears that. 54 The first Sanatan Dharma societies were founded in Calcutta (1873) and Haridvar and Delhi (1895). 294–305). For the role of the Ramcaritmanas and the Gita ¯ ¯ Press in the Sanatanı movements see Lutgendorf (1991. like Holi. pp. altars and icons ¯ betray the strong influence of the Sanatan Dharma. Most of them originate from Kabul and Peshawar. ¯ a recent version of ‘‘orthodox’’ unified Hinduism created towards the end of the nineteenth century. the allegedly ‘‘eternal’’ religion. ¯ ¯ : ¯ ¯ ¯ : the popularity of the Ramcaritmanas and of the god Krisna often depicted on the ¯ ¯ :: wall paintings. ¯ ¯¯ :: The Influence of Location: A Geographical and Legendary Landscape ´ ¯ ¯ In the present Indian dargah-mandir of the Har Srı Nath tradition. the transfer of the centre to India after Partition has furthered the development of a more Hinduized version of the tradition. ¯ for quite some time their headquarters were in Haridvar. celebrate Panjabi festivals such as Baisakhi and dress (at least women) in the Panjabi style. Apart from the famous ‘‘Birla’’ temples of Delhi and Jaipur. which they were forced to abandon after Partition. 56). one must note that there is some evidence that Sindhis are becoming ‘more Hindus’ and less Sufi and Nanakpanth—as one of my informants put it. People gather here in the late hours of the morning. p. others come from different parts of north India (mainly from Panjab. In this way Nanak’s son remained ¯ ¯ ´ ¯ ‘‘half way’’ between two traditions. who stick to a regional rather than to a caste identity. as in most colonial discourse ‘‘Hindoos’’ (as it was spelled) was a broad and vague category including most communities that could not be classified as Sunni Muslim or Christian. who cursed Nanak: ‘‘Your son will be like ¯ ¯ me although you will do everything to stop him’’. sellers of grain’’. more precisely. Nanak could not entirely prevent this. although they do not classify themselves among the baniyas. to the Arora or Kanhar Kapur subcastes. Khan The presence of many Indian ‘‘Hindu’’56 merchants in the regions that are now parts of present Afghanistan and Pakistan was well attested during the nineteenth century.-S. Cand had already one ear split. Bouillier. which may also justify the ¯ ¯ comparison made by some devotees between the ‘‘Peshawari’’ and the Sindhi communities. adding that they were ‘‘like the Sindhis’’. Boivin 2007. belonging. who specifies that ‘‘Muslims were composing over 80 percent of the population in the far western Punjab districts bordering on the Jhelum and Indus rivers’’ but that ‘‘Hindus dominated market towns in the late 19th century’’ (pp. many of them simply answered: ¯ ‘‘Peshawari’’. Srı Cand is said to have been a renouncer. Srı ¯ ¯ ¯ Cand and Gorakhnath in the following way: one day Guru Nanak asked the siddha Mastnath the reason ¯ ¯ ¯ why he was wandering about naked. Evidently there is no question in the Sikh tradition of him becoming a Nath. 6–7). bankers. one finds ´ ¯ Guru Nanak and Srı Cand. p. 165). As mentioned above. 57 58 Edwards (1963. And ¯ ¯ among the divine and saintly figures depicted on the canvasses in the hall. merchants. expressed the wish ¯ ¯ to remain naked and be initiated into the Nath sampraday. 59 60 On the question of the Sindhi identity see Markovits (2000). He was for this reason disowned by his father (See Delahoutre 1989. Sri Cand who was Nanak’s first son. By the ¯ ¯ ¯ time his father managed to stop him. 123 . In a report dated 1848–1849 Major Edwards quotes: ‘‘Elphinstone says the Hindoo are to be found over the whole kingdom of Cabul. p. 56 We must specify that.60 as well as Jhulelal. in towns they are in considerable numbers as brokers.58 ´ ¯ ¯ Our informants from the Delhi Har Srı Nath shrine confirmed that their forefathers’ main activities was trade. 71). Falzon 2004. he never married and used to go begging. .57 And mentioning districts south of Peshawar and Lahore. This infuriated the Nath. Interestingly.582 V. The Har Srı Nath shrine in Delhi is occasionally visited by Sikhs from Peshawar whose ancestors claim some connection with Baba Ratan. See also Gilmartin (1988). The author specifies that. in London or in USA. the last ¯ ¯ figure shares some of the ambiguities of Baba Ratan. ´ ¯ The Nath Yogıs of Asthal Bohar explained the the relationship that existed between Nanak’s son. he writes: ‘‘Local chiefs kept Hindoos about their persons as general agents and secretaries’’ (id. in Bunnoo for instance. D. Although most followers live in Delhi. . chapter 2. goldsmiths. 69). The Delhi shrine is obviously a place where all these exiled communities can share common memories and gather around common symbols of a past cultural identity. even though mention is made of an ¯ ´ unique earring given by Siva or alternatively of a kind of ‘‘natural’’ earring due to a distorsion of the flesh (we thank Marie Singeot for this information). Haryana but also Mumbai) while a few have settled in the Gulf countries.59 Eventually some of them admitted that the majority were Khatris by caste. the Peshawar connection attracts some devotees from other reli´ ¯ ¯ gious backgrounds. When asked to which caste they belonged. all trading was done by some one hundred ´¯ ¯ ‘‘Hindoo’’ houses and the town counted four temples and two dharamsalas. In one of the paintings. 61 This episode deserves to be briefly commented on. Ratan visited the place and produced miracles: he planted a dried branch of some tree and in a few minutes it became a green tree. the samadhi is featured as a small dome of white marble crowning a rectangular tomb ¯ covered with a green cloth in the usual Islamic style. ¯ even if some of his disciples did not regard him as a Muslim. one painting shows the Jalalabad gummat. a white-domed palatial structure. That Ratan is buried in Bhatinda is a fact that even ¯ ´ ¯ ¯ the Yogıs of Nepal or Haridvar admit. lying parallel to each other under the same roof. whereas the ¯ Hindus took the rest and built a mandir. The caption written on the painting attri´ ¯ butes the construction of the building to Srı Mathurdas. ¯ ¯ ¯ when Baba Ratan decided to take his samadhi. and Sikh temples are still to be seen. we should mention that similar episodes are told about Nanak. Katas Raj is also known as a Yogı centre where Paras Nath Yogı drew his last breath.). 51 sq. the : dome. the fact that Baba Ratan’s Hindu devotees ¯ ¯ wanted to burn his remains is rather strange if one bears in mind that Nath Yogıs are interred. At that time a heavenly voice was heard: ‘‘Don’t fight but share my remains between you’’. the body had disappeared and only flowers were left. When they lifted up the black shroud. the headquarter of Swat district. Both paintings are believed to represent Baba Ratan’s tomb or samadhi. Legend says that it has been visited by Guru ¯ ¯ ¯ ¯ Nanak. presently under renovation thanks to the ´ Archaeological Survey of Pakistan. Finally.61 However the most interesting one depicts his samadhi in Carbagh. but definitely not the Har Srı Nath tradition. Jhulelal and some other saints endowed with dual or multiple identities (for a general ¯ ¯ discussion of these ‘‘wars of relics’’ and their sources see Khan 2004. he lay down and used his black ¯ ¯ ¯ cloak as a shroud to cover his body. The monuments represented and the texts written on the canvasses tell of the previous history of the Har ´ ¯ ¯ Srı Nath tradition in present Afghanistan and Pakistan. ¯ 62 For them Carbagh was in Afghanistan near Kabul. he should have been buried according to the custom prevalent among low caste Hindus. is supposed to wash away any sin. Firstly. The Muslims buried a handful of flowers and built over them a dargah. Some paintings concern Ratan. according to the genealogy given in the Guru Mahima and the fist one to ¯ shift the gaddı to this presently eastern Afghanistan town. Shabbir Ahmed from International Islamic University of Islamabad who provided us with much precious data from the inquiries he pursued for us in Peshawar and Katas Raj.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 583 ´ ¯ ¯ Depiction of the Har Srı Nath Previous Implantations The landscapes depicted on the walls of the dargah-mandir represent the sacred ¯ places related to Ratan’s and his successors’ life stories. On one he is shown in Katasraj (on the Salt Range in present Pakistan) preaching to different ascetics. Another picture shows two small graves. Secondly ¯ ¯ the quarrel reminds us of a similar story connected with the fifteenth century sant Kabir: in his case also. Here a holy pond. born from Siva’s tears. a surprising feature as we have seen ¯ the Ratan’s dargah in Bhatinda. 63 123 . who was the sixth guru after ¯ Ratan.63 Often alluded to in the songs. Katas Raj is a group of temples on the Salt Range. ¯ 62 We found no mention of Carbagh in Afghanistan but Charbagh is known in Pakistan as a small town north of Minjora. According to the devotees. ¯ We express our deepest gratitude to Dr. His disciples immediately started to quarrel: the Muslims wanted to bury him and the Hindus to burn him. p. According to information given in Peshawar. The dargah. Shabbir Ahmed who took the trouble of collecting. D. APA. which means ‘controlling of breath’. then Hindu place of pilgrimage. and the ¯ : ´ second one a place called ‘‘Moti Mandir’’ (the Pearl Temple) with the images of Gorakhnath and ¯ Ratannath conversing at the foot of a platform. a place of religious ˆ resort particularly for Jowgies’’ (A’in-i-Akbarı. Sankar. was still in use. Sir Aurel Stein gives the following description: ‘‘The shrine in Peshawar is a purely Hindu temple with images of Bhairo. . when Sir Aurel Stein visited the town (quoted in Horovitz op. Bouillier. p. and from the special visit made there for our account by Dr. there is a tall building resembling mosques and khanqahs (hospices). Its priest claims to be a Hindu Khatri. ‘‘Two miles north of Peshawar’’. one account affirms their identity: Mahmud Balkhı visited Peshawar in 1625 and gives very ¯ ¯ precise and relevant information regarding ‘‘Kor Kattri’’: ‘‘I obtained sight of ascetics living at the Kattri’s Seat [. Ganesh and Hanuman and a constant light (Jot).-S. cit. ¯ : ´ Mahavır. The above place is called the seat of Baba Ratan’’ (Husain 1992. Shabbir Ahmed’s students in 2007. In the middle of that complex. . . cit. . 104. with a small open dome which has a door in it [. we have more details: ¯ besides the two canvasses entitled Baba Sri Ratan Nath jı kı dargah. transformed in a mosque with a caravanserail by Shah’Jahan’s daughter. .] Some ‘exercise-worshippers’ sitting in a circle engage themselves in the practices of jog (yoga). Babur supposedly visited the ˆ place in 1519 and Abu’l-Fazl remarks the presence of ‘‘a temple called Gorekehtery. cit. The history of the place seems particularly complicated: Buddhist center with the ‘‘tower of Buddha’s bowl’’. vol. Trilok Nath ¯ Kapur writes: ‘‘In the Peshavar math (dargah) there are statues of Bhairav.65 Peshawar was a well known and important center for the Nath tradition. 103). I went from Kanpur to have his ¯ ¯ ¯ ¯ ´ darsan and got his blessing’’.] Kor Kattri is a place consisting of grand buildings made of stone and brick.] Succession to the gaddi depends on the nomination of the Gosain before his death. who is familiar with the above mentioned stories. and Dr. However. It also has a large kettle-drum and a black flag and a ringing bell [. . but recently investigated by the Archaeological Department. He owns a book in ¯ ¯ Panjabi entitled Ratan Wali Sahib69 narrating many episodes of Ratan’s life. ‘‘friend of God’’). Many Sufi saints are called ‘‘Wali’’ (litt. He remembers his famous ¯ miracles: Baba Ratan visiting the Katas Raj pond.67 in Soneka or Sona Chandi ¯ Bazar. as visited in 2007. op.] I went for darsan in 1942–1943 and. 205). p. . 1990). Pakistan’’. p. Sir Aurel Stein (at the beginning of the twentieth century) and Trilok Nath Kapur (in 1942–1943).68 Visiting the place in 1942–1943. At his ¯ ¯ gateway is a deep cell. and also Jindapır [.] It contains the samadhi of a Gosain who came from Kabul about 80 years ago [. Ratan wears the black cloak. restoring to life the members of ¯ ¯ 64 ´ ´ ´ _ The first one shows a Siva mandir with statues of Siva. . Baba Manmohan Das was on the gaddı. ¯ ¯ 68 69 67 66 Quoted by Horovitz op. 123 . . The Gorkhatri cave is already mentioned in the Babur Namah. II.584 V. and adorned with paintings ¯ representing Baba Ratan. at this ¯ ¯ ´ ¯ ¯ time. p. According to the priest. writing up and sending us these informations. . ¯ 65 The political situation made impossible for us any travel to Peshawar. and ‘‘now used as government offices and police and fire ¯ stations’’ (according to the guide book ‘‘Insight Guides. Baba ¯ ¯ Ratan was a Nepalese prince converted by Gorakhnath.64 we benefit ¯ ¯ ¯ ¯ ¯ ¯ from the description given by two visitors.66 The Ratan dargah is located at a different place. Devı and Ganes behind a Sivalinga. replaced with a temple to Gorakhnath built by the Sikhs (?). the main ¯ shrine being located at Gorkhatri. It is said that the Mahant cannot enjoy office for more than 12 years even though he may succeed as a young man’’. Khan Concerning Peshawar as the previous seat of the gaddı. 142). therefore we thank heartily the Peshawari students of Dr Shabbir Ahmed who made very valuable enquiries for our benefit. On the outside wall one can read: ‘‘Yah sthan pahale bhera khusab (jila ¯ ¯ ¯ ´¯ sargodha pascimı pakistan) men tha’’ (‘‘this place was formerly in Bhera Khusab. crossing the Indus seated on his black chawl. In him are reflected the community’s own multivocal religious and cultural legacy. we face a tradition linked to the north-western frontier and obliged to transfer its seat after Partition. constructed two shrines. these temples were ruined. ´ ¯ ¯ The geographical background in which Ratan and the Har Srı Nath tradition are rooted explains many details of the cult. Both sects constructed their temple in front of each other in Charbagh. We will find the same complexities and the same influence of local rootedness in ´ ¯ ¯ another branch of the Har Srı Nath tradition. although he is apparently ¯ cut off from its present centre in India. ´ ¯ there is a modest concrete house adorned with the now familiar inscription ‘‘Har Srı Nath’’. Here again. touching the grindstone with his staff.70 His conclusion was: ‘‘Baba Ratan ¯ ¯ preached about humanity. Whenever somebody tried to cut these ¯ trees. ´ ¯ ¯ Kayanath’s Har Srı Nath Tradition and Shrine ¯ ¯ ¯ The gurudham asram ¯ ¯´ In the predominantly Panjabi and Sikh environment of Subash Nagar area in Delhi. After his death both wanted to get his chawl and they started brawling. The intimate contact with a Muslim surrounding has influenced the devotees’ communities. ¯ And interestingly he also takes Carbagh as Ratan’s last earthly place. His followers were both Muslims and Hindus’’. Here there is no mention of a temple: it is a ‘‘gurudham ¯ asram’’. portrayed as a ¯ ¯ ¯ young and slim yogı. and ¯ 70 We thank again Dr. The priest of the dargah has a surprising knowledge of the tradition. while the other represents the former guru Premnath. Shabbir Ahmad’s students for the quotation of the priest’s words: ‘‘Both Hindu and Muslim were Ratan’s followers. However those trees are no more there as the Taliban burned them. a dwelling place of the guru who bears the title of pır as specified by an ¯´ ¯ ´ ¯ inscription outside the shrine: Srı gurudham asram (pıronvala sthan. There were two trees (mulberry) in Kabul and Jalalabad whose growth Ratannath was credited with. Baba Ratan stands undoubtedly at the very centre of the cluster of ¯ ¯ symbols and values that build up the identity of these groups. Opening onto the street. after his creation by Ratan. and can recall the succession of the 31 pırs. the main room enshrines a marble seat. Ratannath. We find here an answer to a question ignored in the Nath ¯ tradition: what happened to Kayanath? If the Nath legendary corpus does not ¯ ¯ ¯ ¯ ´ ¯ ¯ mention him. the ¯ ¯ founder of the place.’’ 123 . After the Taliban government came into existence. Peace. destroying the entire town but sparing Dharma. West Pakistan’’).H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 585 the marriage procession. a branch which claims to descend from Ratan’s miraculous son. the pırs’ ¯ ¯ ¯´ ¯ ¯ ¯ ¯ ´¯ abode). the Har Srı Nath movement has developped a whole tradition around him. As a complex and ambivalent sacred figure. ¯ ¯ ´ ¯ ¯ ¯ ¯ Sarghoda district. a gaddı or ¯ ¯ throne surrounded by two statues: one of them represents Kayanath. love and brotherhood. they grew again and reached to their previous level within two weeks. According to their followers. meanwhile they heard that Ratan was advising them not to quarrel and to divide his shawl in two parts equally. he asserts that Carbagh was the place where Hindus and Muslims. having quarelled over the remains of Ratan. are rooted in the local culture and thus ¯ ¯ ¯ related to Islam. Prannath ¯: ¯ went to live with the guru when he was six and studied in a Sanskrit school. born from the ‘‘sat’’. the appel¯ ¯ ¯ ¯: ¯ ¯ ¯ : lation satı was given to Kayanath because he was a ‘‘true pır’’. In the same text other Naths are also ¯ ¯ referred to as satı with this sense. p. According to Prannath. Khan Kayanath who is closely connected to him. the Kokhkharans being concentrated in the area of the Salt Range and particularly Bhera. He was born in 1961 in a family of Kayanath’s ¯: ¯ ¯ ¯ ¯ former devotees who had a shop in Bhera Khusab. is more precisely situated in the kingdom ::¯ ¯ known as Khokhargarh ou Khukharayan (ancient name of Bhadravatı or Bhera). followed by Yogindranath and. ¯ ¯ ¯ ¯ ¯ the power of truth emanating from Ratannath. Obviously.71 ¯ Legends about Kayanath and his Successors ¯ ¯ ¯ ´ Below we summarize or paraphrase the text of the Siva Goraksa. the adjectival form satı means also virtuous. But apparently celibacy was ¯ a problem for him. his gurubha¯ (guru brother) Sobhanath sat on the ¯: ¯ ¯ ¯ ¯ı gaddı. As Prannath’s two older brothers ¯ ¯: ¯ and sister died. discreet golden Nath earrings but claims to be a ¯ ¯ follower of the modern sanatan dharma and holds the general and universalistic ¯ religious discourse common to neo-Hinduism. They refer now to a Hindu or Sikh or Muslim origin. according to their present condition. : ´ The tradition is described in a book written by Pır Premnath. the feast. 72 123 . 29–34) follows the general framework previ¯ ¯ ¯ ously described. vol. : The story of Kayanath’s birth (pp. 539). II.72 on ¯ : ¯ ¯ 71 In Panjabi. constant. the pırs claim to ¯ ¯ ¯ belong to one of the twelve recognized panths: the Bhartrhari Bhairav panth. this tra¯ ¯ ¯ dition differs from Ratan’s movement in at least one detail: instead of the name in Das we have the ‘‘orthodox’’ ending in Nath. but the bhand ara. entitled ‘‘Siva ¯ ¯ Goraksa’’ and dedicated to satı pır Kayanath.586 V. He married. He lives now in the vicinity with his family and has built a prosperous temple.-S. He succeeded his guru in 1989 and stayed 6 years as a pır. They left for Ambala (Panjab) and went often to see their guru Premnath in Delhi. 1919. Bouillier. even though we still meet the ‘‘Har ¯ ¯ ´ ¯ ¯ Srı Nath’’ formula and the words ‘‘pır’’ and ‘‘dargah’’. D. He took samadhi in ¯ ¯ ¯ ¯´ ¯ 1989 and was succeeded by a young disciple called Prannath. while he refers to himself as ‘‘Dharmacarya Pır Prannath ¯ ¯ ¯ ¯: ¯ Yogı’’. Besides. but seem to have shared many composite features till recent times (See Rose et al. His ¯ ¯ disciple Premnath bought some land in Delhi and constructed his ashram registered ¯ under his name (Pır Premnath gurudham asram) in 1953. with statues of all the main deities and a huge throne. He still wears small. ¯: ¯ Prannath’s story is interesting. ¯ The fort of the Khokhars? The Khokhars as well as the Khokharans are well known in Panjab. ´ After Prannath’s withdrawal. Anantnath. He calls his ´ ¯ ´ temple ‘‘Srı adisakti siddhidatı ma durga mandir’’ (‘‘Temple to the venerated ¯¯ ˜ ¯ ´ mother Durga the primordial Sakti who grants accomplishment’’) and the movement ¯ ´ ´ he wants to propagate ‘‘Visva Parivar Sadbhavana Misan’’ (‘‘Goodwill mission ¯ ¯ ¯ for the universal family’’). the parents promised to give their next child to the guru. begot a child and was obliged to leave the precincts of the ashram. It is believed that one Santosnath left Bhera Khusab after Partition and went to : ¯ stay for a while in Haridvar where he took jalsamadhi (death by immersion). since 2006. The place where he stayed used to be frequently flooded by the Jhelum but thanks to his tapasya. Kayamuddın (Kayam ud Dın) or Qaim ud Dın did not seem to have ¯ ¯ ¯ ¯ ¯ been well known in the Islamic traditions. said that ¯ ¯ ¯ ´ ¯ they heared a voice shouting Aum Sivaya Namah. responsible for his appearance. Hajirnath. a disciple. a stone inscription reads (these verses written by one Malangnath75): ¯ ¯ ´ Siva Goraksa p. The Yogıs who were present. Kayanath remains with Vicarnath on the bank of the river Jhelum and receives ¯ ¯ ¯ ¯ ¯ the perfect knowledge from his guru. 43. He discovers two plates in front of Ratan. The bhand ara is organised by Vicarnath ¯ ¯ ¯ ::¯ ¯ (supposed to be another name for the king Bhartrihari). he must be called Kayanath.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 587 the bank of the river Vitasta (or Jhelum). he passed away. ¯ ¯ this holy land. Kayanath agreed. This is an interesting name for a Nath Yogı. Vicarnath. Ratan must be considered as ¯ ¯ ¯ his father and therefore cannot be his guru. Baba Ratan himself is ¯¯ ¯ ¯ ´ ´ ´ referred to as ‘‘Siv ka malang’’ (Siva’s malang) by Premnath (Siva Goraksa. had merged with the ¯ ¯ ¯ Lord. All the Yogıs are upset by this miracle. as the chief guest of the bhand ara. This boy was afterwards known as Kayanath ¯ ¯ and as Qaim ud Dın. ¯ : 75 123 . His guru will be Vicarnath. in a ¯ ¯ way. p. although nobody else has come. the monastery he founded existed till 1947 (and was the ¯ original one referred to in the Delhi gurudham). who is. 30). All the main Naths keep ¯ ¯ ¯ ¯ discussing: which name should they give to this replica of Ratan and what is its status? Eventually. as he has been created from Ratan’s ¯ body and looks like him. cit. as far as we know. a grave in the form of a cow’s head. The ball expands and splits open. Muslims ¯ ¯ ¯ referred to his place (sthan) as dargah and called him Kayamuddın. We did not find any mention of him in the Encyclopaedia of Islam. The others came and knew that ´ Kayanath. they built ¯ ¯ him a gaumukhı samadhi. ¯ Kayanath wanted to leave Bhera for the Himalayas but his disciples told him that ¯ ¯ ¯ his guru had ordered him to stay for ever at the same place. Vicarnath is angry. 34): ‘‘bhera me pıro kı dargah kı stapana’’ ˜ ¯ ˜ ¯ ¯ ¯ ¯ ¯ (‘‘in Bhera he establishes the dargah of the pırs’’. He practises rigorous tapasya and remains for days without eating nor ¯ drinking. 73 74 Briggs (op. No Yogı is supposed to show his ¯ ¯ powers in front of his guru. When Kayanath died. Then Ratan makes a ball from the ashes ¯ ¯ covering his body and gives it life. There are Malangs among the Madarıs ¯¯ and they also besmear their bodies with ashes. 66) mentions this episode and the Muslim name given to Kayanath: ‘‘Ratannath is ¯ ¯ ¯ ¯ famous for having created a boy out of the dirt of his body. but the ¯ ¯ ¯ ´ next year during Sivaratrı. this part of Siva who was not born from a mother. but it ¯ ¯ ¯ disappeared’’.74 On the wall ¯ ¯ ¯ ¯ of the dargah. From the outset Kayanath’s ¯ ¯ ¯ legendary life is constructed so as to legitimize the claim of his followers. He is ordered to remain on this pavan bhumi. For the Madarıs see footnote 21. Contrary to Ratan. both Musalmans and Hindus claimed his body. As the text explains (p. The ‘‘Kayanath caritra’’ ¯ ¯ ¯ does not dwell on his story and instead reverts to Kayanath. using once more the Muslim ¯ ¯ words). This may be an allusion to the shape of the heap of earth raised over the grave. p. His earrings are subsequently removed and he is sent away. A young boy emerges. as ‘‘malang’’ generally refers to a wandering Muslim ¯ ¯ ascetic regarded as ‘‘heterodox’’ by the great Sunni Sufi tradition.73 ¯ ¯ During his life Kayanath was worshipped both by Hindus and Muslims. Gorakhnath decides that. It is a sin for which Ratan must be punished. organises everything and dis¯ ¯ ::¯ ¯ tributes the pattal (leaf-plates). In : the Muslim tradition it may be simply rectangular or rounded at one end. hurried to ¯ ¯ the spot and was worried not to see his guru. According to the Nath sampraday customs and the guru’s order. one who quarrels with the saints. ¯ ¯ ´¯ Ahmadsah Abdalı had invaded India and was camping with his army on the ¯¯ bank of the Vitasta in the Bhadravatı kingdom. Hindus built a samadh for him. 61–62).\\ Kafir is one who disobeys his father. The disciples and the Sayyids were both deeply moved. 43). The text does supply information about some of the pırs. only the clothes ¯ remaining. However. p. the guru had ¯ reached the place and was standing at the door. It is easy to ¯ ¯ notice that here no reference is made to cremation. On Friday. They took over the gurudham and expelled all the ¯ Yogıs. in between the Naths put their seal). the kaphir is the unbeliever. 123 . according to the ¯ ¯ ¯ ¯ ¯ ´ Siva Goraksa narrative (pp.// He is a kafir who kills his daughter. The list of successive pırs has 23 names from 1700 to 1982. the gaddı nishin Buddhanath. saw his disciples’ trouble. 46) ¯ ¯ ¯ : There is another legend reported by Briggs (1973. Bouillier. ¯ ending with Pır Premnath. a guru.-S. there ¯ ¯ ¯ is also a famous saying: Hindu jalaya musulman dabaya bich me shikha nathjıne ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ (As he explained: Hindus wanted to cremate [him] Muslims to bury. Buddhanath kept saying ‘‘ades’’ and thousands of ¯ ¯ ´ 76 In orthodox Muslim context. While ¯ ¯ ¯ ¯ ¯ ¯ ¯ in Kabul Buddhanath. invasions and wars. both Musalmans and Hindus claimed his body. Khan For the Hindus.// He who sacrifices animals. A kafir is a worshipper of idols’’ (alluding here to both Islamic and Hindu practices). D. He was preparing the third ¯ ¯ ¯ battle of Panipat [which took place in 1760].\\ Kafir is the one who gives no charity. who were practitioners of Hatha Yoga. through his yogic power. ´¯ The most interesting story involves Ahmadsah Abdalı and Buddhanath. A group of Saiads (Sayyids) had gone along with him. ¯ Kayanath had eight disciples. each one endowed with his specific character ¯ ¯ ¯ which his name was supposed to express. and Musulmans a tomb’’. He who sets a forest on fire. for the Muslims a pır. The ¯ Sayyids had attacked on a Thursday night (jumerat). a reformist Jat religious leader (born : in 1860): ‘‘Listen to my dissertation on kafir in the name of Ram and Khuda. but otherwise the story is similar to that of the dispute over Baba Ratan’s body that has been mentioned earlier. ¯ ¯ ¯ mentioning that. 64–69): : On his way to Kabul Buddhanath heard that his gaddı was threatened. thanks to Gorakhnath’s protection. made a dhunı (holy ¯ ¯ ¯ ¯ : fire) outside the samadhi walls and begun to pray to both their param guru ¯ Satı Pır Kayanath and their present guru. mahant of the Gorakhnath temple of Haridvar.588 V. (Siva Goraksa p. Such a person is consigned to hell. Kayanath’s successor on the gaddı was Buddhanath. the place remained undamaged ¯ despite political troubles. ¯ ¯ According to Yogı Vilasnath. notwithstanding ¯ his religious affiliation: for instance here are the words of Garibdas. The Yogıs. quoted in Nonica Datta (1999. the non-Muslim but many aphorisms play ¯ upon the words kaphir and fakir in order to denounce what they call the true unbeliever. but it disappeared. ¯ Hindus and Muslims who don’t respect him are kaphirs76 and are without pır ¯ ¯ ´ We are all the fakirs of Baba Adam. Let us ¯¯ ¯ ´ see once more what the Siva Goraksa has to tell us (pp. we have no information between this Kaya¯ ¯ : nath’s first successor and another Buddhanath who flourished at the beginning of ¯ ¯ eighteenth century. 66): ‘‘When Kayanath died. p. As the noise spread through the jungle the Bhadravatı king ¯ ¯ ¯: : ´¯ and Ahmadsah wondered what was the cause of this uproar. Everybody was waiting. ¯ Everywhere people started shouting ‘‘Har Har Mahadev’’. On Sunday evening. ¯ ¯ : ´¯ The story goes that when Ahmadsah received the rot. The custom prevailed till 1947. From the entire Jhelum area people flocked to see what was happening. Ahmadsah Abdalı went himself to the dargah and ¯ ¯¯ ¯ ´¯ congratulated him. cooked in the ashes of the dhunı. Acknowledging ¯ ´¯ Buddhanath’s victory. Hearing about the ´¯ attack of the dargah by the Sayyids. the knowledge To whom must I give the dargah? ¯ Then an idea occured to him: he took the lock from the dargah’s gate and ¯ closed the inner railing around the tomb. as Kayanath was called Kayamuddın by the Muslims and his gaddı ¯ ¯ ¯ ¯ ¯ ¯ referred to as a dargah. during the spring of 1761. supposedly descendants of the Prophet. the Sayyids claimed that the place belonged to them78 ¯ while the Nath Siddhas made an identical claim. 78 The part played by the Sayyids can be seen as a clear indication of two contrasting visions of Islam. which was not the case earlier. is the common offering to Bhairav ¯ ¯ : among the Yogıs. Buddhanath ¯ stayed without eating nor drinking. as the sun was beginning to sink. The Sayyids sat on the opposite side. saying that the lock would open only by the hands of the right devotees. Ahmadsah. ¯ ¯ ´¯ Ahmadsah donated 12 acres of land and added 2000 rupees for the maintenance of a constantly burning lamp (jot). This event took place on Friday evening. The Sayyids were ordered to leave. Buddhanath went to the side of the gau¯ mukhı samadhi where the footprints were engraved and remained seated ¯ ¯ there in deep meditation. saying that he would eat only when the place had been liberated from the Sayyids’ occupation. ¯ 79 The rot. the situation was tense. who are the true devotees Give me. bringing destruction and ¯ ¯: : : ¯ recreation to the world. ¯ ´¯ Standing in front of the samadhi Ahmadsah Abdalı recited the following ¯¯ ¯ verses: Oh Allah. the Sayyids being orthodox Sunnis. decided to go there himself. At ´¯ that time also the Yogıs gave Ahmadsah a rot79prasad. he asked Buddhanath for a ¯ : boon: he wanted to be victorious in all his Indian battles.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 589 ´ Nath Yogıs gathered singing Bhairavı song and looking like Siva in the ¯ ¯ ¯ 77 tand av dance. Suddenly. 123 . and eager to suppress local forms of devotion. ¯ He was impressed by Buddhanath’s radiance and told him not to worry. After being offered. Budd´ hanath looked like Siva himself. Ahmadsah called Buddhanath a ‘‘True Pır’’ (Satya Pır). the lock opened. ¯ Actually. It is believed that since that time the title ¯ ¯ ¯ of pır has been adopted by the Naths. Buddhanath remained ¯ silent then said: 77 ´ Bhairavı is a musical mode and tand av the cosmic dance of Siva Nataraj. in his lap. it is shared and distributed among Yogıs and devotees as prasad. ¯ ¯ ¯ sanctified food. popular cults of pırs having less rigid forms of identity. God. a flattened thick bread. the style of the ¯ hagiographical discourse underwent a radical change. the other for the head. ¯ He received a huge donation of 84 acres from the raja of Bhadravatı (Bhera). Ratan replied that he will be victorious thanks to the help of two Sayyids from his army. and ¯ ¯ ¯ died in 1776. Buddhanath’s life followed a more peaceful course. Shia or other groups regarded as heterodox by the dominant Sunnis. For instance. who will loose their life in the battle. If the legend reported by Briggs is grounded in some local tradition one may have to look for the traces of a Muslim funeral monument that may have been later destroyed or transformed.100 sadhus-sants (summarized from Siva Goraksa. the recurrent mention of the two opposites sides of the grave. of course. ‘‘Baba was instrumental in bringing about the fall of the fort’’ (Horovitz 1914. 74–75). After which ¯ ¯ he immediately took his samadhi. Dadu and Nanak and insists that the two gurus. Kayamuddın (Kayanath’s Islamic ¯ ¯ ¯ ¯ ¯ :¯ form) has left no trace in the Sunni Sufi tradition. Nevertheless it will be interesting to remark that Kayanath and ¯ ¯ ¯ ¯ Buddhanath’s hagiography refers with reverence and pride to the religious traditions ¯ of Kabır. ¯ ¯ Bouillier 1997. Even if the present hagiography stresses Kayanath’s and his successors’ Hindu ¯ ¯ ¯ identity and their affiliation to the Nath Yogı tradition. having heard about the saint’s powers.590 V. 98–99. with five disciples. D. In ¯ ´ _ 1954 he was able to organize a funeral ceremony (sankhad hal) and feast for his : ¯ ´ guru. Premnath went to Delhi where he could purchase ¯ ¯ some land from the governement to build a Gurudham in Hetu Subhash Nagar. Actually. 69. a number of details remain ¯ ¯ disturbing.81 We have the Hindu version of 80 This episode mirrors the famous story about Ratan and Shihab ud Din Ghori. The defense of Hindu dharma became a priority and there was no question of any Muslim devotees coming to the Delhi Gurudham. contrary to Ratannath. 75). Kayanath and Buddhanath. ¯ ¯ 81 123 . But. he transmitted to Premnath the ¯ responsibility to achieve a new gurudham and to maintain the gaddı. The chronology continues with the name and the deeds of his successors till 1947 and the departure of Pır Santosnath to Haridvar.80 After this dramatic episode. as mentioned earlier in connection with the ‘‘gaumukhı’’ shape of the tomb. The conqueror. Bouillier. on baisakhi ¯ ¯ : day. The search for a Muslim version of Kayamuddın’s story may be a difficult one. Kayanath’s samadhi seems to ¯ ¯ ¯ ¯ ¯ be built in the Muslim style: the body is recumbent instead of being seated in the padmasan posture familiar to the Nath Yogı tradition. pp. pp. went to ask him his blessing for the conquest of the Bhatinda fort. one for the feet.-S. ¯ : ¯ Santosnath sat there on the gaddı till 1953 and on the 13th of April. ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ are part of it. ´¯ This was understood as a prophecy announcing the victory of Ahmadsah Abdalı in ¯¯ the third battle of Panipat. pp. in the presence of all the disciples and devotees. Malangs. Like his ‘‘father’’ Ratannath. inviting 9. ¯ ¯ ¯ In the present state of our knowledge. ¯ : After Partition. who is described as ¯ H ajji Ratan in ‘‘official’’ Muslim hagiographies. Kayanath’s original ¯ ¯ ¯ samadhi itself may have been regarded simultaneously as a dargah. His memory may have been kept only in a particular regional and oral tradition dealing with such religious communities as Qalandars. once the new gaddı had been installed in Delhi. Khan This God who preserved the honour of the dargah ¯ Your honour this God will preserve. in so far as he has not ¯ ¯ been claimed and appropriated by the Sunni Sufi ‘‘normative’’ tradition. Kayanath is said to have Muslim devotees and a ¯ ¯ ¯ ¯ Muslim name and like him also he is supposed to have blessed a Muslim conqueror and have been instrumental in his success against Hindu armies. It is endowed with a ‘‘liminal’’ quality in the sense defined by Shail Mayaram when she describes ‘‘groups that draw upon more than one religious culture’’. or paths charted by individual identities that relate to one or more religious traditions. Here we have a blurring up of religious identities. V. ¯ Conclusion After having explored some of the traditions related to the enigmatic figure of Baba ¯ ¯ Ratan. sections of groups. a thaumaturge whose travels and deeds in North-West India are praised in order to show his supremacy over the local Muslims. since Partition.82 Reflected in the terminology. the mention of a possible Hindu background seems to be artificially superimposed on the predominantly Muslim identity. Previous works have shown the dual identity that characterizes the figure of Baba ¯ ¯ Ratan. That there exist groups. as mentioned in Premnath’s book. less defined borders. Bouillier has studied the figure of Ratannath as a saint belonging to the Nath Yogı sect. it will be interesting to remark here that.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 591 his story. From Kabul to Peshawar and to Delhi these devotees have experienced. the liminality of Baba Ratan’s dargah mandir constitutes for the devotees a meaningful ¯ ¯ ¯ whole which carries the nostalgic culture of a pluralistic past. 18–39): ‘‘The following propositions clarify the concept of liminality for purposes of political sociology: 1. ´ ¯ ¯ The Delhi based Har Srı Nath movement claims to be a purely Hindu tradition. But the visible discrepancies in the ¯ ¯ dating. the localisation or the description of his wondrous deeds do not result in a coherent image of a charismatic Muslim saint. two parallel traditions with overlapping episodes about a character we did not know how to situate. pp. That these groups or persons manifest facets of in-betweenness in their belief and practice (including aspects of their expressive and symbolic culture)’’. it has many ¯ ¯ peculiarities which can be attributed to a Muslim influence. On the other hand. in this particular context. The new facts presented in this article allow us to look at the situation from a different angle. they have adopted as a religious emblem a patron saint whose ambivalent features could easily serve as a charter for a harmonious integration into the composite culture of those times. but this version may simply show the ¯ multiple network of influences which was then prevalent in this part of the Indian subcontinent. the ritualistic details and the narratives. the founder of a ¯ ¯ ¯ prestigious monastic institution in Nepal. 26–27. let us summarize our findings. in spite of its professed affiliation to the Nath sampraday. and the strong influence of local roots. even the trauma of Partition and the shifting of the shrines have not completely erased the traces of a ´ ¯ ¯ former composite culture in the Har Srı Nath shrines connected with Kayanath and ¯ ¯ ¯ Ratannath. 2. 123 . the historical vicissitudes undergone by the people of North-West India. Besides. Having lived as a prosperous commercial minority under a majority Muslim rule. pp. We had thus so far two life stories. 82 Mayaram specifies in her article (2004. Be that as it may. Horovits has supplied us with a detailed study of the various occurrences of Baba Ratan in the different Islamic traditions. Nevertheless. seems to be a local variant grounded in a territorial relationship ¯ ¯ ¯ with the Jhelum valley and the ancient Bhera kingdom. among others.83 Even if the place is beyond doubt a full-fledged Muslim shrine. Khan ´ ¯ ¯ The other Har Srı Nath tradition built around the figure of Baba Ratan’s ‘‘son’’ or ¯ ¯ ‘‘copy’’. as ‘‘a figure who ¯ ¯ ¯ blurs the lines between Hindu and Muslim as religious categories’’ (Gilmartin and Lawrence 2000. 4). cit. p. otherwise seen as fluidity of metaphor. Shackle :: (in Gilmartin and Lawrence 2000). Nevertheless this tradition openly acknowledges its affiliation to the Nath samp¯ raday by relating itself to one of the 12 known subbranches of the sect. p. We find ¯ :¯ here the more often attested practice of ‘‘pluralistic celebration’’. Thus Baba Ratan’s ¯ ¯ ´¯ blessing to Mohammad Ghori and Buddhanath’s to Ahmadsah Abdalı conform to ¯ ¯¯ the frequent attitude of charismatic and powerful saints towards worldly conquerors and leaders.). present. ‘‘different orientations to power’’. 136) or ‘‘the constant interplay and overlap between Islamicate and Indic worldviews’’. ¯ The same bond of kinship with the Nath sampraday characterizes the third ¯ ¯ phenomenon described in this paper: the Dargah of H ajji Ratan at Bhatinda. Kayanath ¯ ¯ ¯ ¯ :¯ and Buddhanath. :: the different figures evoked in our data. Khan (2004). like Satya Pır studied by T. jewel. 22). irrespective of their creed. The study of these three traditions revolving around the same charismatic figure is of particular importance within the context of the debate on the construction of religious identities. Hindus and Sikhs may join and celebrate Ratan with their own rituals and religious culture. p. ¯ Vaisnava and Sufi. Neither denotes simply bounded groups self-defined as Muslim or Hindu’’. We would add that pır is also a title commonly employed by the Naths to designate the ¯ ¯ head of their monasteries. 4) adopting ‘‘a new vocabulary’’. that characterizes the literature of this region at the same time that it influences Indo-Muslim identity’’ (Shackle.-S. Stewart. p.84 we may follow Gilmartin and Lawrence or Gottschalk. a similar capacity of protecting and ¯ being protected by the local figures of political dominance.85 And. D. Sufis and Nath Yogıs share ¯ ¯ 83 84 85 See Assayag (1995). op. Like Satya Pır we can say that ‘‘his historical appeal to both ¯ religious traditions is embodied in his name’’: here ratan. 9) or the literary genre called qissa studied by C. and pır ‘‘desig¯ nating the Muslim spiritual guide who is renowned for his wisdom and his ability to translate spiritual achievment into a practical power to aid supplicants’’ (ibid. p. 55) Baba Ratan can be seen. have a similar link to power. cit. Gilmartin and Lawrence (2000. Its narratives tell of complex relationships with the ruling Muslim powers. and ‘‘recogniz[e] the intercommunal nature of so much of popular north Indian religiosity’’ (Gottschalk 2001. 123 . Bigelow (2004). Kayanath. And here also the history of the shrine is deeply rooted in a locally shared culture. according to Stewart. knowledge and power. In this respect. the geographical location is equally significant: ‘‘the topographical features of the Panjab provides a backdrop that fosters a strategic tension. But contrary to Satya Pır whose two sets of narratives. as it was the case with the Sikh tradition studied by Harjun Oberoi (1994. whether Ratannath or H ajji Ratan. Bouillier. of alternating conflicts and patronage.592 V. as well as Champion (1997). Beyond ‘‘a fixation with bounded categories’’. Gilmartin and Lawrence (op. ‘‘both Islamicate and Indic suggest[ing] a repertoire of language and behavior. that define broad cosmologies of human existence. p. ¯ ¯ ¯ ´ ¯ p. Delahoutre. One of the dohas ascribed to Gorakhnath says: ‘‘The Hindu calls on Ram/The Muslim on Khuda/The ¯ ¯ ¯ ¯ Yogı calls on the Invisible One (alakh)’’ (Gorakh-banı. In A. Delhi: Oxford University Press. S. The islamic mystic tradition in India: The madari brotherhood. Ilahabad: Lokbharatı Prakasan. Les Sikhs. (2000). its historical developments. (1894). A year on the Punjab frontier in 1848-49 by Major Herbert B. Nath sampraday. H. [1896] (1975). Gorakhnath and the Kanphata Yogıs. H. 143–170). (1989). C. An introduction to the popular religion and folklore of Northern India. V. (2004). (1989). sabdı 69. PhD dissertation. (1997). Delhi: Motilal Banarsidass. (1995). ´ ` Bouillier.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 593 the same world. Dvivedi. (2004). Forming an identity. Vol.). p. Encounters with Jogis in Indian Sufi hagiography. The bir babas and the deified dead. De l’Arabie a l’Himalaya. shrines and stories: Practicing pluralism in North India. Some Medieval texts see even the ‘‘Jogıs’’ as belonging to ¯ a religious category distinct from ‘‘Hindu’’ and ‘‘Muslim’’. M. Crooke. S. See Gaborieau (2002). Tarabout (Eds. Allahabad 1979.. Bouillier. W. 251–271). (2004). Allahabad.). (1963). N. Paris: CNRS Editions. Assayag & G. Alterite et Identite. (1981). Digby. Karachi: Oxford University Press ` ` ´ Bouillier.86 their socio-religious position is similar. Paris: ˆ Presses de l’Ecole Francaise d’Extreme-Orient. Lahore Falasch. New York: SUNY Press. Crooke. 70). Wonder-tales of South Asia.). Les ascetes Nath Yogıs en Inde contemporaine. B. V.87 ¯ ¯ The fluid religious identity of Baba Ratan is rooted within the Nath Yogı tra¯ ¯ ¯ ¯ dition. Lived Islam in South Asia: Adaptation. Sindh through history and representations: French contributions to Sindhi studies. U. (1999). Ahmad & H. 19. Criminal gods and demon devotees (pp. Digby. Un monastere de Kanphata Yogis au Nepal. the personal rivalries between some Sufis and Nath Yogıs. V. (1999). D. (2007). ¸ Bigelow. accommodation and conflict. Barthwal ed. In V. A. :¯ Coccari. G. and the fact that it has multiple connections and ramifications should warn us against any simplistic classification. P. Jersey: Orient Monographs. J. Sharing saints. Hiltebeitel (Ed. En hommage a Marc Gaborieau (pp. 86 87 88 Digby (1970. Partage des sites et partage des textes: Un modele d’acculturation de l’Islam au ´ ´ ´ Bihar. References ` Assayag. pp. Paris: Maisonneuve et Larose. 1999. Ascetes et Rois.D. (Ed. M. (1938). 2000). In J. S. (2007). Musulmans et hindous dans le Sud de l’Inde. M.88 making the Nath Yogı ¯ ¯ sect a successful medium for expressing the close relationship between Hinduism and Islam. In I.). 123 . or in addition to. Reifeld (Eds. Samadhi et dargah: Hindouisme et islam dans la Shekhavati. Purusartha. Datta. Santa Barbara. 251–270). The Nath who visited Gesudaraz: A fourteenth century confrontation. Paris: Brepols. Briggs. And the inclusive nature of this tradition. (1970). Mss. Editions de la Maison des Sciences de l’Homme. Boivin. Delhi: Cosmo Publications. The tribes and castes of the North Western Provinces. Delhi: Social Science Press. Au confluent de deux rivieres. W. Itinerance et vie monastique. ¯ ¯ ¯ ¯ ¯´ ¯ ¯ Edwards. W. 25 (translated in Schomer 1987. Edwards. Bouillier & ` ´ ` C. Despite. in P. ˆ ˆ ˆ ˆ Digby. Paris: Editions de l’EHESS. Servan-Schreiber (Eds.). mss. A social history of the jats. ¯ ¯ Paris. Chemins croises. (1997). Islam et Christianisme en Inde (coll. ¯ ¯ ¯ ` Champion. mss. D. 21–54). (2008). M. ¯ Sikand.). A. Lived Islam in South Asia: Adaptation. R. In L. (2000). Beyond Turkand Hindu. Delhi: Motilal Banarsidass. Gil¯ martin & B. MacLagan.). In K. Beyond ethnicity? Being hindu and muslim in South Asia. Karachi: Oxford University Press. Islamic Studies. Gilmartin. (2003). Baba Ratan. P.). Gorakhnath and mediaeval hindu mysticism. (1987). (2004). In M. The Sindhi diaspora 1860–2000. & Lawrence B. D. Meister (Eds..G. Dacca: The University of Dacca. In V. Sacred spaces. S. & M. M. Rethinking religious identities in Islamicate South Asia. (1919) A glossary of the tribes and castes of the Punjab and North-West frontier provinces. (1982). The construction of religious boundaries. Multiples histories: Culture and society in the study of Rajasthan (pp. D. T. S. K. (Trans. Insitute of Ismaeli Studies. Shea & A. ¨ Temple. (1955). Troyer. Y. Cambridge: Cambridge University Press.). C. 123 . 40(1). D. Kumar.) [1843] (1993). K. Berkeley: University of California Press. accommodation and conflict. E. Siva Goraksa. Delhi: Mahohar. Reifeld (Eds. S. Berkeley: University of California Press.). Lahore: Oriental College. 105–132. M. New Delhi: Sage Publications. S. Siddhapır Ratannath Caritamrt. J. S. CSH. Incomparables ou vrais jumeaux? Les renoncants dans l’hindouisme et dans ¸ ´ l’islam. The Doha as a vehicle of sant teachings. New Delhi: India Research Press. The Prannathis of Rajasthan: Bhakti and Irfan. 1). Kapur. Jaipur: Rawat Publications. ¯ ¯ ¯ Khan. V. The Dargah of Baba H ajı Ratan at Bhatinda. Boivin (Ed. Conversions and shifting indentities. In The Oxford Encyclopedia of women in world history. the Saint of Bhatinda. (1995). Beyond Turk and Hindu. (1937). S. The life of a text: Performing the ramcaritmanas of Tulsidas. Khan. 69–72).. Representing hinduism (pp. Oberoi. Culture. London: I. (1885). Brill. (1993). S. Schomer. B. Hindu shrines and practices as described by a Central Asian traveller in the first half of the 17th century. Delhi: Oxford University Press. S. (2001). (2000). Ibbetson. Crossing the boundaries in Indo-Muslim romance. (2000). Towards a universal dharma: Kalyan and the tracts of the Gıta press. H. Delhi: Social Science Press. (1997). ¯ ¯ ¯´ : Rose. Lahore: Government Printing. Beyond Hindu and Muslim: Multiple identity in narratives from village India. identity and diversity in the sikh tradition. London: Trubner & Co. Lawrence (Eds. Singh. Ahmad & H. Leiden: Brill. Sultan Razziya. Oxford). The global world of Indian merchants. Joshi. Z. B. Schomer & W. (2001). (Trans.594 V. In D. Delhi: Gurudham asram. T.). Horstmann. Trans. P. B.-S. Cosmopolitan connections. (2004). Sindh through history and representations: French contributions to sindhi studies. 57e annee. Understanding religious identities in South Asia. D. Delhi: Munshiram Mano¯ ¯ ¯ harlal. Khan Falzon. Mubed. Gaborieau. (2007). India’s contribution to the study of Hadith literature. ¯ ¯ 97–117. 294–305). Crossing the threshold. ´ ´ Shafı‘. Habib (Ed. (2002). D. D. von Stietencron (Eds. A. Punjab and the making of Pakistan. pp. Bouillier. ¯ The sants. M. M. D. Stewart. Delhi: Oxford University Press. Journal of the Punjab Historical Society. (2002).). (2000). (2004). In I. P. (1988). 1750–1947. H. Horovitz. Babb. Leiden: E.). Tauris Publishers. Mayaram.). Khan. (1995). New Delhi: India Research Press. In Encyclopedie de l’Islam (Nouvelle edition). (1992). (1991). Ishaq. Ramdev Pir and the Ismaelis in Rajasthan. Lawrence (Eds. (D. Delhi: India Research Press. In D. In I. (1994). II(2). Delhi: Penguin Books India. Exploring traditions of shared faith in India.. Lutgendorf. Parihar. Jhulelal and the identity of Indian Sindhis. 1. Husain. The legends of the Panjab. Markovits.) Patna: Khuda Bhaksh Oriental Public Library. Medieval India (Vol. 209–231). ¯ ¯ Jarrett H. Empire and Islam. W. Khan. (1914). Kanpur. Rethinking religious identities in Islamicate South Asia. D. H. The A’ın-i-Akbarı by Abul’ I-Fazl ‘Allamı. N.) (1978). Annales. ¯ ¯ ¯ :¯¯ ´ Premnath. Gottschalk. Beyond Turk and Hindu.B. Dalmia ¯: ¯¯ & H. Ratan. M. Gilmartin & B. I. C. Rethinking religious identities in Islamicate South Asia (pp. Beyond Turk and Hindu. Gilmartin. Mc Leod (Eds. Studies in a devotional tradition of India (pp. C. New Delhi: Oxford University Press. Schakle. A. Hinduism during the Mughal India of the 17th century. (Eds. Alternate structures of authority: Satya pır on the frontiers of Bengal. 71–92. D. The exemplary life of Mastnath: The encapsulation of seven hundred years of Nath ¯ ¯ Siddha hagiography. In F. G. Mallison (Ed. (2001).). White. D. 139–161). ´ Entre mythe et histoire (pp. G. 123 . Chicago: The University of Chicago Press. Siddha tradition in medieval India. Paris: Honore Champion. (1996). Constructions hagiographiques dans le monde indien.H ajji Ratan or Baba Ratan’s Multiple Identities ¯ ¯ :¯ 595 White. The alchemical body.