138 
[No. 3, 
G. A. Grierson— The Sony of MdniJc Chandra. 
Hadi Siddlia cannot have been originally a Yaishnava at all, and was never 
by caste a Hadi. He is still occasionally addressed as Haripa (not Hadipa, 
or Haripa), which is quite a possible name for a follower of Hari ; but 
on going back even so short a space as the first decade of the present 
century, we find that Dr. Buchanan, whose powers of observation are un¬ 
questioned, describes the Guru of Mayana Mati as a Yogi by caste, whose 
name was Haripa while he never once mentions the fact of his being 
Hadi, which is now much the commoner name. Now in the Rangpur 
dialect, a is frequently lengthened, and r is interchangeable with d so that 
the change from Ilari to Hadi is easy, and such a change, having once 
taken common currency, would have itself suggested the idea so pecu¬ 
liarly Vaishnava to which I have before alluded. (Cf. Max Muller’s 
lectures on the science of language, for evidence as to the tendency of false 
etymology and of phonetic decay in originating popular legends.) This 
Haripa, according to Buchanan was the pupil of Kan ip a, # who was the 
pupil of Gorakshanath. Thana Dimla, where these Yogis live, is close 
to Nipal, and we must go there to find out who Gorakshanath is. I am 
now writing in Supaul, in the north of Bhagulpur, and not twenty miles 
from the Nipal frontier ; and what I have heard about him here, confirms 
in a remarkable degree what Buchanan tells of him. The dwellers of the 
low lands will have nought of him, and we do not find his cultus till we 
reach the half savage Buddhist dwellers of the interior. Here we discover 
a curious mixture of the J\Ialid Bhdrata and Buddhism. They say that 
during Yudhishthira’s journey through the pathless tracts of the Himalaya 
to heaven, his brethren (as we know) fell behind, one by one, and perished 
miserably. Here, adds the Nipali, only one survived,—the club-bearing 
Bhima. He was saved by a Buddhist saint called Gorakshanath who after 
performing many wondrous acts made him king over Nipal.fi 
* I know of no religious teacher called Ivanipa. There was a Kanapa, who was a 
teacher of the Jamgama sect of the S'aivas, (Mackenzie apud Wilson I. 227), who was 
of some celebrity, and it is just possible that his name may have been adopted by the 
Yogis, who were originally a S'aiva caste. 
f The above is the popular tradition I have gathered from oral accounts. The fol¬ 
lowing summary of what is noticeable about Gorakshanath and the Yogis is gathered 
principally from Wilson. 
The first teacher of Buddhism in Nipal, was Manju, who came from Mahachm and 
who made the valley of Khatmandu, formerly a lake, habitable by cutting through the 
mountains with his scymitar. He taught a pure form of Buddhism, which became 
afterwards impregnated with Brahmanical ideas through the invitation given by 
Narendra Deva, king of Nipal, to one Matsyendra Nath a teacher of the Pasupata form 
of the S'aiva religion. This was apparently about the 7th century A. D. This Matsy¬ 
endra was in reality the Lokes'vara Padmapani, who descended to the earth by command 
of the Adi Buddha, and hid himself in the belly of a fish, in order to overhear Siva 
teach Parvati the doctrine of the Yoga , and Wilson shows that Padmapani came either 
from the east or from the north of Bangal. 
