<p>This paper addresses the methodological challenges which we face&nbsp; during the reconstruction the historical narrative of&nbsp;Baba Mastnath&nbsp;(18th century). He was regarded as a prominent figure of the&nbsp;Nath Sampradaya&nbsp;in North India, with particular attention to the region of Haryana.&nbsp; Nath tradition is mainly&nbsp; characterized by its rich oral legacy and the proliferation of legendary accounts. But&nbsp; the absence of coherent written records and the reliance on hagiographical literature has resulted in discrepancies. It shows regional variations in its historiography. This research paper, therefore, interrogates how historians can approach the historical figure like Baba Mastnath. By using&nbsp;only textual sources, such as sectarian manuscripts, Nath Sampradaya doctrinal texts,&nbsp; temple records, and published secondary literature. They can deliberately exclude fieldwork or oral interviews in their research.</p>

<p>The present study first reviews the landscape of existing sources. Later it critically assesses the&nbsp;fragmentation, bias, and mythological layering&nbsp;inherent in Nath literature. The main argument of this paper is that previous research has illuminated the doctrinal contributions and reformist ethos of Baba Mastnath. But there&nbsp; remains insufficient investigation into how historical fact is differentiated from myth, especially in the absence of standardized texts and amidst multiplicitous regional claims.&nbsp; It is still needed to rewrite the history of these kinds of historical figures. This paper employs textual criticism, comparative analysis, and historiographical approaches. The main objective of this paper is to seek the development of a framework, which can&nbsp; identify and contextualise reliable historical kernels within the available literature.</p>

<p>The findings of the present study underscore both the possibilities and limitations of&nbsp;text-based historical research&nbsp;in sects like Nath sampradaya with strong oral and mystical traditions. The paper contributes not only to the history of the Nath Sampradaya but it also offers broader methodological insights for scholars. It helps them in contending with a similar gap in early modern South Asian religious histories. Ultimately, this work aims to stimulate scholarly dialogue about reconstructing histories at the intersection of spirituality, social reform, and myth-making, especially for marginalized or textually diffuse communities such as the Naths.</p>