Text, Meaning & Explanation
गणपति गिरिजा पुत्र को, सिमरूँ बारम्बार।
हाथ जोड़ विनती करूँ, शारद नाम अधार॥
Roman HindiGanapati Girija putra ko, simarun baarambaar.
Haath jod vinati karun, Shaarad naam adhaar.Ganapati Girija putra ko, simarun baarambaar.
Haath jod vinati karun, Shaarad naam adhaar.
Meaning
The devotee invokes Ganesha, son of Girija, then seeks Sharada’s support to begin a humble prayer.
Explanation
The dual invocation frames the praise as a prayer for an unobstructed beginning and articulate understanding; it is not an independently attested ancient mantra.
जय जय जय गोरख अविनाशी, कृपा करो गुरुदेव प्रकाशी।
Roman HindiJai jai jai Gorakh avinaashi, kripa karo Gurudev prakaashi.Jai jai jai Gorakh avinaashi, kripa karo Gurudev prakaashi.
Meaning
Gorakh is acclaimed as imperishable, and his enlightening compassion is requested.
Explanation
The praise is devotional language about the guru’s enduring relevance, not a historical claim that an individual body can never die.
जय जय जय गोरख गुणज्ञानी, इच्छा रूप योगी वरदानी॥
Roman HindiJai jai jai Gorakh gungyaani, ichchha roop yogi vardaani.Jai jai jai Gorakh gungyaani, ichchha roop yogi vardaani.
Meaning
The hymn celebrates Gorakh as a knowledgeable, beneficent yogi whose appearance is beyond ordinary limits.
Explanation
The language of freely manifesting a form belongs to the hymn’s sacred imagination and should not be made into an eyewitness report.
अलख निरंजन तुम्हरो नामा, सदा करो भक्तन हित कामा।
Roman HindiAlakh Niranjan tumharo naama, sada karo bhaktan hit kaama.Alakh Niranjan tumharo naama, sada karo bhaktan hit kaama.
Meaning
The epithet Alakh Niranjan connects Gorakh with an unseen, unstained spiritual reality and concern for devotees.
Explanation
Alakh points toward what cannot be grasped by ordinary sight; Niranjan suggests freedom from stain or attachment. Interpretations vary by Nath lineage.
नाम तुम्हारा जो कोई गावे, जन्म जन्म के दुःख नशावे॥
Roman HindiNaam tumhara jo koi gaave, janam janam ke dukh nashaave.Naam tumhara jo koi gaave, janam janam ke dukh nashaave.
Meaning
Remembering Gorakh’s name is portrayed as relief from sorrows carried across lives.
Explanation
This is a statement of devotional hope; no empirical guarantee about suffering follows from recitation.
जो कोई गोरक्ष नाम सुनावे, भूत पिशाच निकट नहीं आवे।
Roman HindiJo koi Goraksh naam sunaave, bhoot pishaach nikat nahin aave.Jo koi Goraksh naam sunaave, bhoot pishaach nikat nahin aave.
Meaning
Hearing Gorakh’s name is described as a source of protection against frightening unseen beings.
Explanation
Treat the beings named here as part of a traditional cosmology; the text is not evidence for paranormal threats.
ज्ञान तुम्हारा योग से पावे, रूप तुम्हार लख्या ना जावे॥
Roman HindiGyaan tumhara yog se paave, roop tumhaar lakhya na jaave.Gyaan tumhara yog se paave, roop tumhaar lakhya na jaave.
Meaning
Yogic discipline is presented as a path toward wisdom, while the guru’s ultimate nature exceeds outward sight.
Explanation
The verse joins knowledge and practice without authorising undisclosed exercises; this reader provides no initiation-dependent methods.
निराकार तुम हो निर्वाणी, महिमा तुम्हरी वेद बखानी।
Roman HindiNiraakaar tum ho nirvaani, mahima tumhari Ved bakhaani.Niraakaar tum ho nirvaani, mahima tumhari Ved bakhaani.
Meaning
Gorakh is extolled through formlessness and spiritual freedom, with the Vedas invoked as testimony.
Explanation
These are the poem’s theological claims, not proof of a specific Vedic passage naming the historical Gorakhnath.
घट घट के तुम अन्तर्यामी, सिद्ध चौरासी करें प्रणामी॥
Roman HindiGhat ghat ke tum antaryaami, siddh chauraasi karein pranaami.Ghat ghat ke tum antaryaami, siddh chauraasi karein pranaami.
Meaning
The guru is imagined as inwardly present in every being, honoured by the eighty-four siddhas.
Explanation
The number eighty-four is an influential traditional grouping; membership lists change across regions and texts.
भस्म अंग गले नाद विराजे, जटा सीस अति सुन्दर साजे।
Roman HindiBhasm ang gale naad viraaje, jata sees ati sundar saaje.Bhasm ang gale naad viraaje, jata sees ati sundar saaje.
Meaning
Ash, a neck-worn yogic implement and matted hair depict Gorakh as an ascetic.
Explanation
These signs are associated with Nath iconography; details vary across communities and historical periods.
तुम बिन देव और नहीं दूजा, देव मुनी जन करते पूजा॥
Roman HindiTum bin dev aur nahin dooja, dev muni jan karte pooja.Tum bin dev aur nahin dooja, dev muni jan karte pooja.
Meaning
The poet gives the guru unmatched devotional priority and imagines sages praising him.
Explanation
Priority here is the devotee’s perspective rather than a survey of all Hindu schools.
चिदानन्द सन्तन हितकारी, मंगल करे अमंगल हारी।
Roman HindiChidaanand santan hitkaari, mangal kare amangal haari.Chidaanand santan hitkaari, mangal kare amangal haari.
Meaning
Gorakh is praised as a friend of saints and a force that turns away inauspiciousness.
Explanation
The paired imagery of auspiciousness and difficulty expresses the ethical hope that wisdom can guide action.
पूरण ब्रह्म सकल घट वासी, गोरक्षनाथ सकल प्रकासी॥
Roman HindiPooran Brahm sakal ghat vaasi, Gorakshnath sakal prakaashi.Pooran Brahm sakal ghat vaasi, Gorakshnath sakal prakaashi.
Meaning
The guru is identified with all-pervading ultimate reality and illuminating awareness.
Explanation
This is devotional metaphysics; different Nath texts and teachers formulate the relation of guru, Shiva and Brahman differently.
गोरक्ष गोरक्ष जो कोई ध्यावे, ब्रह्म रूप के दर्शन पावे।
Roman HindiGoraksh Goraksh jo koi dhyaave, Brahm roop ke darshan paave.Goraksh Goraksh jo koi dhyaave, Brahm roop ke darshan paave.
Meaning
Meditation upon Gorakh is imagined as recognition of a reality larger than visible form.
Explanation
Aspirational language about seeing Brahman should not be converted into a guaranteed perceptual experience.
शंकर रूप धर डमरू बाजे, कानन कुण्डल सुन्दर साजे॥
Roman HindiShankar roop dhar damru baaje, kaanan kundal sundar saaje.Shankar roop dhar damru baaje, kaanan kundal sundar saaje.
Meaning
Shiva-like imagery joins a hand drum with the distinctive earrings of a yogi.
Explanation
Nath ear ornaments have historical significance, but the verse is a sacred portrait, not proof that every yogi wears them.
नित्यानन्द है नाम तुम्हारा, असुर मार भक्तन रखवारा।
Roman HindiNityaanand hai naam tumhara, asur maar bhaktan rakhvaara.Nityaanand hai naam tumhara, asur maar bhaktan rakhvaara.
Meaning
Gorakh is praised as ever-blissful and protective in a storyworld containing hostile beings.
Explanation
The martial imagery represents the saint’s power in devotional narrative; it is not an instruction to harm anyone.
अति विशाल है रूप तुम्हारा, सुर नर मुनि जन पावं न पारा॥
Roman HindiAti vishaal hai roop tumhara, sur nar muni jan paavan na paara.Ati vishaal hai roop tumhara, sur nar muni jan paavan na paara.
Meaning
Neither gods nor sages are said to fully encompass the guru’s vastness.
Explanation
The hyperbole emphasises humility before ultimate reality; its scale is not measurable biography.
दीन बन्धु दीनन हितकारी, हरो पाप हम शरण तुम्हारी।
Roman HindiDeen bandhu deenan hitkaari, haro paap hum sharan tumhari.Deen bandhu deenan hitkaari, haro paap hum sharan tumhari.
Meaning
The speaker seeks refuge and forgiveness from a compassionate helper of the vulnerable.
Explanation
The important shift is from cosmic praise to personal accountability and dependence on grace.
योग युक्ति में हो प्रकाशा, सदा करो सन्तन तन वासा॥
Roman HindiYog yukti mein ho prakaasha, sada karo santan tan vaasa.Yog yukti mein ho prakaasha, sada karo santan tan vaasa.
Meaning
Gorakh is asked to illumine the methods of yoga and remain near practitioners.
Explanation
The line names yoga in general; it does not confer a specific practice sequence or permission for advanced techniques.
प्रातःकाल ले नाम तुम्हारा, सिद्धि बढ़े अरु योग प्रचारा।
Roman HindiPraatahkaal le naam tumhara, siddhi badhe aru yog prachaara.Praatahkaal le naam tumhara, siddhi badhe aru yog prachaara.
Meaning
Morning remembrance is linked to the flourishing of devotion and yogic aspiration.
Explanation
Morning is traditional devotional context, not a mandatory medical or ritual regimen.
हठ हठ हठ गोरक्ष हठीले, मार मार वैरी के कीले॥
Roman HindiHath hath hath Goraksh hatheele, maar maar vairi ke keele.Hath hath hath Goraksh hatheele, maar maar vairi ke keele.
Meaning
Fierce invocations portray steadfast courage in the face of hostile forces.
Explanation
Read the language ethically as a plea to overcome ignorance and destructive impulses, not as operational violence.
चल चल चल गोरक्ष विकराला, दुश्मन मान करो बेहाला।
Roman HindiChal chal chal Goraksh vikraala, dushman maan karo behaala.Chal chal chal Goraksh vikraala, dushman maan karo behaala.
Meaning
The poet intensifies the fierce, protective image of Gorakh against adversity.
Explanation
The passage belongs to a devotional register of protection; no hostile ritual or retaliation instructions are provided.
जय जय जय गोरक्ष अविनासी, अपने जन की हरो चौरासी॥
Roman HindiJai jai jai Goraksh avinaasi, apne jan ki haro chauraasi.Jai jai jai Goraksh avinaasi, apne jan ki haro chauraasi.
Meaning
Gorakh is asked to free devotees from repeated births symbolised by eighty-four lakh life forms.
Explanation
The number represents a traditional cosmological idiom, not a zoological species count.
अचल अगम हैं गोरक्ष योगी, सिद्धि देवो हरो रस भोगी।
Roman HindiAchal agam hain Goraksh yogi, siddhi devo haro ras bhogi.Achal agam hain Goraksh yogi, siddhi devo haro ras bhogi.
Meaning
Gorakh is called unwavering and hard to fathom; the devotee seeks freedom from attachment to pleasure.
Explanation
The request is directed toward discipline and renunciation, not contempt for ordinary human life.
काटो मार्ग यम की तुम आई, तुम बिन मेरा कौन सहाई॥
Roman HindiKaato maarg Yam ki tum aai, tum bin mera kaun sahaai.Kaato maarg Yam ki tum aai, tum bin mera kaun sahaai.
Meaning
The devotee asks Gorakh to guide them across the fear of death and helplessness.
Explanation
References to Yama belong to devotional cosmology; the verse cannot guarantee immunity from death.
अजर अमर है तुम्हरो देहा, सनकादिक सब जोहहिं नेहा।
Roman HindiAjar amar hai tumharo deha, Sanakaadik sab johahin neha.Ajar amar hai tumharo deha, Sanakaadik sab johahin neha.
Meaning
The guru’s immortal identity is praised, and ancient sages are pictured admiring him.
Explanation
Spiritual timelessness here must not be mistaken for independently documented dates or physical longevity.
कोटि न रवि सम तेज तुम्हारा, है प्रसिद्ध जगत उजियारा॥
Roman HindiKoti na ravi sam tej tumhara, hai prasiddh jagat ujiyaara.Koti na ravi sam tej tumhara, hai prasiddh jagat ujiyaara.
Meaning
The radiance of Gorakh is compared to countless suns.
Explanation
Light is a poetic expression of insight and sanctity, not a physical measurement of energy.
योगी लखें तुम्हारी माया, पार ब्रह्म से ध्यान लगाया।
Roman HindiYogi lakhein tumhari maaya, Paar Brahm se dhyaan lagaaya.Yogi lakhein tumhari maaya, Paar Brahm se dhyaan lagaaya.
Meaning
Yogis are portrayed as discerning the guru’s mystery while attending to the supreme.
Explanation
This suggests a relationship between discernment and contemplation, without specifying esoteric meditation procedures.
ध्यान तुम्हारा जो कोई लावे, अष्ट सिद्धि नव निधि घर पावे॥
Roman HindiDhyaan tumhara jo koi laave, asht siddhi nav nidhi ghar paave.Dhyaan tumhara jo koi laave, asht siddhi nav nidhi ghar paave.
Meaning
The hymn associates devotion with eight siddhis and nine treasures.
Explanation
These are symbolic or theological attainments in religious discourse, not reliable promises of supernatural power or wealth.
शिव गोरक्ष है नाम तुम्हारा, पापी दुष्ट अधम को तारा।
Roman HindiShiv Goraksh hai naam tumhara, paapi dusht adham ko taara.Shiv Goraksh hai naam tumhara, paapi dusht adham ko taara.
Meaning
The sacred name Shiv Gorakh connects the guru with compassionate transformation.
Explanation
The identification expresses a lineage’s devotional theology; it does not erase distinctions among Shiva, Gorakh, and their historical settings.
अगम अगोचर निर्भय नाथा, सदा रहो सन्तन के साथा॥
Roman HindiAgam agochar nirbhay naatha, sada raho santan ke saatha.Agam agochar nirbhay naatha, sada raho santan ke saatha.
Meaning
Gorakh is praised as fearless, beyond ordinary perception, and supportive of saints.
Explanation
Such names direct attention to courage, humility and companionship on the spiritual path.
शंकर रूप अवतार तुम्हारा, गोपीचन्द भर्तृहरि को तारा।
Roman HindiShankar roop avataar tumhara, Gopichand Bhartrihari ko taara.Shankar roop avataar tumhara, Gopichand Bhartrihari ko taara.
Meaning
The hymn links Gorakh to Shiva and recalls the legendary disciples or kings Gopichand and Bhartrihari.
Explanation
Gopichand and Bhartrihari stories have multiple regional forms; their exact historicity and direct relationship to Gorakh are debated.
सुन लीजो गुरु अरज हमारी, कृपा सिन्धु योगी ब्रह्मचारी॥
Roman HindiSun leejo Guru araj hamaari, kripa sindhu yogi brahmachaari.Sun leejo Guru araj hamaari, kripa sindhu yogi brahmachaari.
Meaning
The speaker petitions the compassionate celibate yogi to hear the prayer.
Explanation
The epithet describes a devotional ascetic ideal; historical study of Gorakhnath’s biography is more uncertain.
पूर्ण आस दास की कीजे, सेवक जान ज्ञान को दीजे।
Roman HindiPoorn aas daas ki keeje, sevak jaan gyaan ko deeje.Poorn aas daas ki keeje, sevak jaan gyaan ko deeje.
Meaning
A humble disciple asks for guidance and fulfilment of worthy aspirations.
Explanation
Knowledge is placed alongside wishes, making disciplined understanding an important gift.
पतित पावन अधम अधारा, तिनके हेतु तुम लेत अवतारा॥
Roman HindiPatit paavan adham adhaara, tinke hetu tum let avataara.Patit paavan adham adhaara, tinke hetu tum let avataara.
Meaning
The guru is imagined as extending compassion even to those considered fallen or morally troubled.
Explanation
Devotional compassion need not imply that harmful conduct is excused; transformation involves responsibility.
अलख निरंजन नाम तुम्हारा, अगम पंथ जिन योग प्रचारा।
Roman HindiAlakh Niranjan naam tumhara, agam panth jin yog prachaara.Alakh Niranjan naam tumhara, agam panth jin yog prachaara.
Meaning
The phrase Alakh Niranjan returns as the emblem of a profound yogic path.
Explanation
Repetition closes a thematic circle around what is difficult to grasp or describe; it does not grant initiation into any technique.
जय जय जय गोरक्ष भगवाना, सदा करो भक्तन कल्याना॥
Roman HindiJai jai jai Goraksh Bhagvaana, sada karo bhaktan kalyaana.Jai jai jai Goraksh Bhagvaana, sada karo bhaktan kalyaana.
Meaning
The devotee prays for the welfare of all Gorakh’s followers.
Explanation
The praise shifts outward from individual need to communal well-being.
जय जय जय गोरक्ष अविनाशी, सेवा करें सिद्ध चौरासी।
Roman HindiJai jai jai Goraksh avinaashi, seva karein siddh chauraasi.Jai jai jai Goraksh avinaashi, seva karein siddh chauraasi.
Meaning
The ancient company of eighty-four siddhas is again invoked in Gorakh’s praise.
Explanation
The repeated motif reinforces Nath lineages and shared sacred memory, without fixing one universally accepted roster.
जो पढ़ही गोरक्ष चालीसा, होय सिद्ध साक्षी जगदीशा॥
Roman HindiJo padhahi Goraksh Chalisa, hoy siddh saakshi Jagdeesha.Jo padhahi Goraksh Chalisa, hoy siddh saakshi Jagdeesha.
Meaning
The hymn promises spiritual accomplishment to its reciters, witnessed by the Lord.
Explanation
A poet’s phalaśruti describes expected sacred fruit within belief, not a guaranteed measurable outcome.
बारह पाठ पढ़े नित्य जोई, मनोकामना पूरण होई।
Roman HindiBaarah paath padhe nitya joi, manokaamna pooran hoi.Baarah paath padhe nitya joi, manokaamna pooran hoi.
Meaning
The temple witness recommends frequent recitation and voices a hope that aspirations will be fulfilled.
Explanation
The numerical recommendation belongs to the source text; ShivGoraksh neither prescribes a count nor promises results.
और श्रद्धा से रोट चढ़ावे, हाथ जोड़कर ध्यान लगावे॥
Roman HindiAur shraddha se rot chadhaave, haath jodkar dhyaan lagaave.Aur shraddha se rot chadhaave, haath jodkar dhyaan lagaave.
Meaning
Devotional offering and folded-hand attention conclude the chaupais.
Explanation
The temple specifically uses a traditional roṭ offering, whereas some alternate witnesses read a generic offering. This is a textual distinction, not a procedure supplied here.
सुने सुनावे प्रेमवश, पूजे अपने हाथ।
मन इच्छा सब कामना, पूरे गोरक्षनाथ॥
Roman HindiSune sunaave premvash, pooje apne haath.
Man ichchha sab kaamna, poore Gorakshnath.Sune sunaave premvash, pooje apne haath.
Man ichchha sab kaamna, poore Gorakshnath.
Meaning
The conclusion hopes that loving listening, retelling, and worship bring fulfilled aspirations.
Explanation
The emotional word is love: devotional participation matters more than the mechanical repetition of syllables.
अगम अगोचर नाथ तुम, पारब्रह्म अवतार।
कानन कुण्डल सिर जटा, अंग विभूति अपार॥
Roman HindiAgam agochar Naath tum, Paarbrahm avataar.
Kaanan kundal sir jata, ang vibhooti apaar.Agam agochar Naath tum, Paarbrahm avataar.
Kaanan kundal sir jata, ang vibhooti apaar.
Meaning
Gorakh is addressed as inaccessible to the senses, while his earrings, locks and ash are recalled.
Explanation
The pairing of ungraspable reality and visible ascetic signs is a characteristic tension in devotional portraiture.
सिद्ध पुरुष योगेश्वरों, दो मुझको उपदेश।
हर समय सेवा करूँ, सुबह शाम आदेश॥
Roman HindiSiddh purush yogeshwaron, do mujhko updesh.
Har samay seva karun, subah shaam Aadesh.Siddh purush yogeshwaron, do mujhko updesh.
Har samay seva karun, subah shaam Aadesh.
Meaning
The devotee asks for teaching and closes by invoking the Nath greeting Aadesh.
Explanation
Aadesh is a traditional salutation in Nath contexts. Mentioning it does not authorise formal initiation, specialised breath work, or ritual technique.
Context & Usage
Opening doha
Original: Ganapati Girija putra ko, simarun baarambaar. / Haath jod vinati karun, Shaarad naam adhaar. Meaning: The devotee invokes Ganesha, son of Girija, then seeks Sharada’s support to begin a humble prayer. Explanation: The dual invocation frames the praise as a prayer for an unobstructed beginning and articulate understanding; it is not an independently attested ancient mantra.
Closing doha 1
Original: Sune sunaave premvash, pooje apne haath. / Man ichchha sab kaamna, poore Gorakshnath. Meaning: The conclusion hopes that loving listening, retelling, and worship bring fulfilled aspirations. Explanation: The emotional word is love: devotional participation matters more than the mechanical repetition of syllables. Editorial note: The reader’s closing doha arrived as one run-on line; the break after “haath” is for readability, not a claim about a critical edition.
Closing doha 2
Original: Agam agochar Naath tum, Paarbrahm avataar. / Kaanan kundal sir jata, ang vibhooti apaar. Meaning: Gorakh is addressed as inaccessible to the senses, while his earrings, locks and ash are recalled. Explanation: The pairing of ungraspable reality and visible ascetic signs is a characteristic tension in devotional portraiture.
Closing doha 3
Original: Siddh purush yogeshwaron, do mujhko updesh. / Har samay seva karun, subah shaam Aadesh. Meaning: The devotee asks for teaching and closes by invoking the Nath greeting Aadesh. Explanation: Aadesh is a traditional salutation in Nath contexts. Mentioning it does not authorise formal initiation, specialised breath work, or ritual technique.
Context and devotional meaning
Textual basis: Complete childhood-recited Chalisa provided by the reader. ShivGoraksh edited and annotated it, but did not newly compose the traditional original words. The exact submitted reading is preserved in the source list. 10
The Gorakhnath Chalisa is a Hindi/Nath-vernacular hymn of praise centred on the revered yogi Gorakshnath, associated with the Nath communities. It begins with Ganesha and Sharada, before praising the guru as Alakh Niranjan, an epithet connected with what cannot be easily grasped by ordinary perception. The poem joins personal refuge, the symbol of ascetic attire, the company of the eighty-four siddhas and requests for wisdom. 1 5 10
Goraksh, Shiva, and the eighty-four siddhas
The text praises Gorakh in a Shiva-associated form and invokes Gopichand and Bhartrihari. These relationships have a rich place in Nath narrative traditions, but chronological claims about the historical lives of such figures vary across sources. The number eighty-four names an influential siddha tradition rather than a single universally fixed historical register. 5 6
The meaning of Alakh Niranjan and Aadesh
Alakh suggests a reality not readily perceived by ordinary sight; Niranjan evokes what is unstained. These words should be read through the diversity of Nath devotional and yogic traditions, not reduced to an unqualified doctrinal formula. The final Aadesh functions as a Nath-associated greeting and expression of reverence, without supplying an initiation formula. 5 6
Traditional promises, not guarantees
The verses mention spirits, repeated birth, death, extraordinary powers, rewards from recitation and offerings. These are statements made within the devotional world of the text, not medical treatments, proof of paranormal danger, guaranteed wealth or instructions for specialised yoga. Readers can understand the spiritual message of courage and trust without treating any such promised outcome as scientifically demonstrated. 10
What is original in this edition? ShivGoraksh edited formatting and limited orthography, composed the present Roman Hindi transliteration, and prepared the bilingual meanings, historical framing and explanations. The underlying Chalisa was already recited by the reader in childhood and has an unidentified earlier author. Crediting the work’s original composition to ShivGoraksh would be misleading.
Variants and research limits
The reader supplied a complete 44-unit recital. It may differ in spelling, colloquial diction and punctuation from the Gorakhnath Mandir digital version and other websites. This edition retains the user’s vocabulary. The first concluding doha arrived without a line break; a layout break has been editorially inserted. Its original exact form is preserved. Neither historical authorship nor unrestricted public reproduction rights are established. 1 3 10
Frequently asked questions
How many units are included? One opening doha, 40 chaupais and three closing dohas, for 44 units total.
Who wrote the Gorakhnath Chalisa? The composer is not established for this user-recited tradition. ShivGoraksh is credited for this annotated edition, not original composition.
Is the complete Chalisa here? Yes. This edition displays all words supplied by the reader before commentary, in Devanagari or Roman Hindi.
Does Alakh Niranjan mean a single fixed doctrine? It carries related but context-dependent meanings in Nath traditions; here it evokes the ungraspable and unstained.
Who are the eighty-four siddhas? A traditional grouping of accomplished yogis; individual lists differ.
Does chanting guarantee fulfilment or protection? The hymn expresses devotional hopes, not empirically established guarantees.
Is this a yoga instruction manual? No. It is a public devotional reader, without initiatory or hazardous practice instructions.
Has ShivGoraksh published this Chalisa? No. This is a draft edited version awaiting source, rights, specialist and publication review.
Additional passage commentary
Chaupai 1
Original: Jai jai jai Gorakh avinaashi, kripa karo Gurudev prakaashi. Meaning: Gorakh is acclaimed as imperishable, and his enlightening compassion is requested. Explanation: The praise is devotional language about the guru’s enduring relevance, not a historical claim that an individual body can never die.
Chaupai 2
Original: Jai jai jai Gorakh gungyaani, ichchha roop yogi vardaani. Meaning: The hymn celebrates Gorakh as a knowledgeable, beneficent yogi whose appearance is beyond ordinary limits. Explanation: The language of freely manifesting a form belongs to the hymn’s sacred imagination and should not be made into an eyewitness report.
Chaupai 3
Original: Alakh Niranjan tumharo naama, sada karo bhaktan hit kaama. Meaning: The epithet Alakh Niranjan connects Gorakh with an unseen, unstained spiritual reality and concern for devotees. Explanation: Alakh points toward what cannot be grasped by ordinary sight; Niranjan suggests freedom from stain or attachment. Interpretations vary by Nath lineage.
Chaupai 4
Original: Naam tumhara jo koi gaave, janam janam ke dukh nashaave. Meaning: Remembering Gorakh’s name is portrayed as relief from sorrows carried across lives. Explanation: This is a statement of devotional hope; no empirical guarantee about suffering follows from recitation.
Chaupai 5
Original: Jo koi Goraksh naam sunaave, bhoot pishaach nikat nahin aave. Meaning: Hearing Gorakh’s name is described as a source of protection against frightening unseen beings. Explanation: Treat the beings named here as part of a traditional cosmology; the text is not evidence for paranormal threats.
Chaupai 6
Original: Gyaan tumhara yog se paave, roop tumhaar lakhya na jaave. Meaning: Yogic discipline is presented as a path toward wisdom, while the guru’s ultimate nature exceeds outward sight. Explanation: The verse joins knowledge and practice without authorising undisclosed exercises; this reader provides no initiation-dependent methods.
Chaupai 7
Original: Niraakaar tum ho nirvaani, mahima tumhari Ved bakhaani. Meaning: Gorakh is extolled through formlessness and spiritual freedom, with the Vedas invoked as testimony. Explanation: These are the poem’s theological claims, not proof of a specific Vedic passage naming the historical Gorakhnath.
Chaupai 8
Original: Ghat ghat ke tum antaryaami, siddh chauraasi karein pranaami. Meaning: The guru is imagined as inwardly present in every being, honoured by the eighty-four siddhas. Explanation: The number eighty-four is an influential traditional grouping; membership lists change across regions and texts.
Chaupai 9
Original: Bhasm ang gale naad viraaje, jata sees ati sundar saaje. Meaning: Ash, a neck-worn yogic implement and matted hair depict Gorakh as an ascetic. Explanation: These signs are associated with Nath iconography; details vary across communities and historical periods.
Chaupai 10
Original: Tum bin dev aur nahin dooja, dev muni jan karte pooja. Meaning: The poet gives the guru unmatched devotional priority and imagines sages praising him. Explanation: Priority here is the devotee’s perspective rather than a survey of all Hindu schools.
Chaupai 11
Original: Chidaanand santan hitkaari, mangal kare amangal haari. Meaning: Gorakh is praised as a friend of saints and a force that turns away inauspiciousness. Explanation: The paired imagery of auspiciousness and difficulty expresses the ethical hope that wisdom can guide action.
Chaupai 12
Original: Pooran Brahm sakal ghat vaasi, Gorakshnath sakal prakaashi. Meaning: The guru is identified with all-pervading ultimate reality and illuminating awareness. Explanation: This is devotional metaphysics; different Nath texts and teachers formulate the relation of guru, Shiva and Brahman differently.
Chaupai 13
Original: Goraksh Goraksh jo koi dhyaave, Brahm roop ke darshan paave. Meaning: Meditation upon Gorakh is imagined as recognition of a reality larger than visible form. Explanation: Aspirational language about seeing Brahman should not be converted into a guaranteed perceptual experience.
Chaupai 14
Original: Shankar roop dhar damru baaje, kaanan kundal sundar saaje. Meaning: Shiva-like imagery joins a hand drum with the distinctive earrings of a yogi. Explanation: Nath ear ornaments have historical significance, but the verse is a sacred portrait, not proof that every yogi wears them.
Chaupai 15
Original: Nityaanand hai naam tumhara, asur maar bhaktan rakhvaara. Meaning: Gorakh is praised as ever-blissful and protective in a storyworld containing hostile beings. Explanation: The martial imagery represents the saint’s power in devotional narrative; it is not an instruction to harm anyone.
Chaupai 16
Original: Ati vishaal hai roop tumhara, sur nar muni jan paavan na paara. Meaning: Neither gods nor sages are said to fully encompass the guru’s vastness. Explanation: The hyperbole emphasises humility before ultimate reality; its scale is not measurable biography.
Chaupai 17
Original: Deen bandhu deenan hitkaari, haro paap hum sharan tumhari. Meaning: The speaker seeks refuge and forgiveness from a compassionate helper of the vulnerable. Explanation: The important shift is from cosmic praise to personal accountability and dependence on grace.
Chaupai 18
Original: Yog yukti mein ho prakaasha, sada karo santan tan vaasa. Meaning: Gorakh is asked to illumine the methods of yoga and remain near practitioners. Explanation: The line names yoga in general; it does not confer a specific practice sequence or permission for advanced techniques.
Chaupai 19
Original: Praatahkaal le naam tumhara, siddhi badhe aru yog prachaara. Meaning: Morning remembrance is linked to the flourishing of devotion and yogic aspiration. Explanation: Morning is traditional devotional context, not a mandatory medical or ritual regimen.
Chaupai 20
Original: Hath hath hath Goraksh hatheele, maar maar vairi ke keele. Meaning: Fierce invocations portray steadfast courage in the face of hostile forces. Explanation: Read the language ethically as a plea to overcome ignorance and destructive impulses, not as operational violence.
Chaupai 21
Original: Chal chal chal Goraksh vikraala, dushman maan karo behaala. Meaning: The poet intensifies the fierce, protective image of Gorakh against adversity. Explanation: The passage belongs to a devotional register of protection; no hostile ritual or retaliation instructions are provided.
Chaupai 22
Original: Jai jai jai Goraksh avinaasi, apne jan ki haro chauraasi. Meaning: Gorakh is asked to free devotees from repeated births symbolised by eighty-four lakh life forms. Explanation: The number represents a traditional cosmological idiom, not a zoological species count.
Chaupai 23
Original: Achal agam hain Goraksh yogi, siddhi devo haro ras bhogi. Meaning: Gorakh is called unwavering and hard to fathom; the devotee seeks freedom from attachment to pleasure. Explanation: The request is directed toward discipline and renunciation, not contempt for ordinary human life.
Chaupai 24
Original: Kaato maarg Yam ki tum aai, tum bin mera kaun sahaai. Meaning: The devotee asks Gorakh to guide them across the fear of death and helplessness. Explanation: References to Yama belong to devotional cosmology; the verse cannot guarantee immunity from death.
Chaupai 25
Original: Ajar amar hai tumharo deha, Sanakaadik sab johahin neha. Meaning: The guru’s immortal identity is praised, and ancient sages are pictured admiring him. Explanation: Spiritual timelessness here must not be mistaken for independently documented dates or physical longevity.
Chaupai 26
Original: Koti na ravi sam tej tumhara, hai prasiddh jagat ujiyaara. Meaning: The radiance of Gorakh is compared to countless suns. Explanation: Light is a poetic expression of insight and sanctity, not a physical measurement of energy.
Chaupai 27
Original: Yogi lakhein tumhari maaya, Paar Brahm se dhyaan lagaaya. Meaning: Yogis are portrayed as discerning the guru’s mystery while attending to the supreme. Explanation: This suggests a relationship between discernment and contemplation, without specifying esoteric meditation procedures.
Chaupai 28
Original: Dhyaan tumhara jo koi laave, asht siddhi nav nidhi ghar paave. Meaning: The hymn associates devotion with eight siddhis and nine treasures. Explanation: These are symbolic or theological attainments in religious discourse, not reliable promises of supernatural power or wealth.
Chaupai 29
Original: Shiv Goraksh hai naam tumhara, paapi dusht adham ko taara. Meaning: The sacred name Shiv Gorakh connects the guru with compassionate transformation. Explanation: The identification expresses a lineage’s devotional theology; it does not erase distinctions among Shiva, Gorakh, and their historical settings.
Chaupai 30
Original: Agam agochar nirbhay naatha, sada raho santan ke saatha. Meaning: Gorakh is praised as fearless, beyond ordinary perception, and supportive of saints. Explanation: Such names direct attention to courage, humility and companionship on the spiritual path.
Chaupai 31
Original: Shankar roop avataar tumhara, Gopichand Bhartrihari ko taara. Meaning: The hymn links Gorakh to Shiva and recalls the legendary disciples or kings Gopichand and Bhartrihari. Explanation: Gopichand and Bhartrihari stories have multiple regional forms; their exact historicity and direct relationship to Gorakh are debated.
Chaupai 32
Original: Sun leejo Guru araj hamaari, kripa sindhu yogi brahmachaari. Meaning: The speaker petitions the compassionate celibate yogi to hear the prayer. Explanation: The epithet describes a devotional ascetic ideal; historical study of Gorakhnath’s biography is more uncertain.
Chaupai 33
Original: Poorn aas daas ki keeje, sevak jaan gyaan ko deeje. Meaning: A humble disciple asks for guidance and fulfilment of worthy aspirations. Explanation: Knowledge is placed alongside wishes, making disciplined understanding an important gift.
Chaupai 34
Original: Patit paavan adham adhaara, tinke hetu tum let avataara. Meaning: The guru is imagined as extending compassion even to those considered fallen or morally troubled. Explanation: Devotional compassion need not imply that harmful conduct is excused; transformation involves responsibility.
Chaupai 35
Original: Alakh Niranjan naam tumhara, agam panth jin yog prachaara. Meaning: The phrase Alakh Niranjan returns as the emblem of a profound yogic path. Explanation: Repetition closes a thematic circle around what is difficult to grasp or describe; it does not grant initiation into any technique.
Chaupai 36
Original: Jai jai jai Goraksh Bhagvaana, sada karo bhaktan kalyaana. Meaning: The devotee prays for the welfare of all Gorakh’s followers. Explanation: The praise shifts outward from individual need to communal well-being.
Chaupai 37
Original: Jai jai jai Goraksh avinaashi, seva karein siddh chauraasi. Meaning: The ancient company of eighty-four siddhas is again invoked in Gorakh’s praise. Explanation: The repeated motif reinforces Nath lineages and shared sacred memory, without fixing one universally accepted roster.
Chaupai 38
Original: Jo padhahi Goraksh Chalisa, hoy siddh saakshi Jagdeesha. Meaning: The hymn promises spiritual accomplishment to its reciters, witnessed by the Lord. Explanation: A poet’s phalaśruti describes expected sacred fruit within belief, not a guaranteed measurable outcome.
Chaupai 39
Original: Baarah paath padhe nitya joi, manokaamna pooran hoi. Meaning: The temple witness recommends frequent recitation and voices a hope that aspirations will be fulfilled. Explanation: The numerical recommendation belongs to the source text; ShivGoraksh neither prescribes a count nor promises results.
Chaupai 40
Original: Aur shraddha se rot chadhaave, haath jodkar dhyaan lagaave. Meaning: Devotional offering and folded-hand attention conclude the chaupais. Explanation: The temple specifically uses a traditional roṭ offering, whereas some alternate witnesses read a generic offering. This is a textual distinction, not a procedure supplied here.