समबुद्धिः समाभ्यासी समकायः समाश्रयः ।

मध्यस्थः सर्वकार्येषु मध्यसत्त्वोऽभिधीयते ॥२०॥

क्षमावीर्यनयैर्युक्तो वयःस्थः सत्त्ववानपि ।

स्वाधीनश्च खरः शूरः सोऽधिमात्रो निगद्यते ॥२१॥

सर्वशास्त्रकृताभ्यासो मनोज्जो वीर्यशौर्यवान् ।

निर्मोहः सर्वसंपन्नो निर्विकारो महाश्रयः ॥२२॥

अधिमात्रतरः सोऽपि महाकायः प्रवर्तते ।

<footnote>Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_1 S_2$ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>20a samābhyāsī ] samabhyāsi L₁ 20c madhyasthaḥ ] madhyastha L₄ Eₙ
21a °vīryanayair ] °yaiyyāvayair L₁ 21b vayaḥsthaḥ ] emend. : vayasthaḥ
L₁ L₂ L₄ E₉ Eₙ : va++ L₃ • sattvavān ] +tvavān L₃ 21d 'dhimātro ] L₄ E₉ :
dhamātro L₂ L₃ : dhimātra L₁ : 'dhimātra Eₙ 22b manojño ] manojña° Eₙ</footnote>

<footnote n="20">20 Cf. Amṛtasiddhi 16.1cd-16.2 (samabuddhisamābhyāsāḥ samakāyāḥ samāgamāḥ | madhyasthā yogamārgeṣu tathā madhyavayogatāḥ || madhyotsāhā madhyarāgā jñātavyā madhyavikramāḥ) and śivasaṃhitā 5.18 (samabuddhiḥ samābhyāsaḥ samakāyaś ca sāmayāḥ | madhyastho yogamārgeṣu yathā madhyavayogatāḥ). 21 Cf. Amṛtasiddhi 17.1-17.2ab (vīryavantaḥ kṣamāvanto dayāvanto mahāśayāḥ | svasthānasukhitāḥ svasthā vayaḥsthaḥ sthirabuddhayaḥ || sākṣarāḥ saṃpadāḥ śūrāḥ sābhyāsāś ca damānvitāḥ) and śivasaṃhitā 5.21-5.22 (sthirabuddhir laye yuktaḥ svādhīno vīryavān api | mahāśayo dayāyuktaḥ kṣamavān sattvavān api || śūro vayaḥsthaḥ śraddhāvān guru-pādābjapūjakaḥ | yogābhyāsarataś caiva jñātavyaś cādhimātrakaḥ) 22 Cf. Amṛtasiddhi 18.2-18.3 (sarvaśastrakṛtābhyāsāḥ sarvalakṣaṇabhūṣitāḥ | sarvajñasadṛśākārāḥ sarvavyādhivivarjitāḥ | navayauvanasampannā nirvikārā narottamāḥ || nirmohāś ca nirātaṅkā nirvighnās tu nirākulāḥ) and śivasaṃhitā 5.24 (mahāvīryānvitotsāhī manojñaḥ śauryavān api | śāstrajño 'bhyāsaśīlaś ca nirmohaś ca nirākulāḥ)</footnote>
तरन्ति च भवाम्भोर्धिं तारयन्ति परानपि ॥२३॥

मृद्वे दीयते मन्त्रो मध्याय लय उच्यते ।

अधिमात्रे हठं द्यादमरौघो महत्तरे ॥२४॥

तत्र मन्त्रम्

ओमित्येकाक्षरं मन्त्रं ततः सप्रणवादिकम् ।

शिवं शांभुं हृदि ध्यात्वा ṛद्वादशोऽ भिन्नमण्डले ॥२५॥

एकलक्षजपान्मृत्युं नाशयेदतिदारुणम् ।

दशांशं हवनं कृत्वा क्षौद्रक्षीरघृताम्बुजैः ॥२६॥

<footnote>Witnesses: θ = L₁ L₃ L₂ L₄ E₉ Eₘ. β = S₁ S₂ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>23c ca ] om. E<sub>n</sub> (unmetr.) • bhavāmbhodhiṃ ] L<sub>I</sub> L<sub>3</sub> E<sub>d</sub> : bhavāṃbhādhiṃ L<sub>2</sub> L<sub>4</sub> : bhavāmbudhiṃ E<sub>n</sub> 24a mṛdave ] mṛduve L<sub>I</sub> 24b madhyāya ] madhyamā L<sub>I</sub> 24d amaraugho mahattare ] L<sub>4</sub> : amaraughe mahattare L<sub>I</sub> : amaraugho maha- re L<sub>2</sub> : amaraugho maheśvare E<sub>d</sub> E<sub>n</sub> : amaraugho maha+re L<sub>3</sub> 25a tatra mantram ] L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> L<sub>4</sub> E<sub>d</sub> : atra mantram E<sub>n</sub> : atha mantrayogaḥ S<sub>I</sub> : atha mantrayogaḥ prārabhya kathyate S<sub>2</sub> • om ] L<sub>2</sub> L<sub>4</sub> β : ham L<sub>I</sub> L<sub>3</sub> E<sub>n</sub> : aha(o)m E<sub>d</sub> • ekākṣaraṃ ] ekākṣara L<sub>3</sub> E<sub>n</sub> 25b tataḥ sapraṇavādikam ] L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> L<sub>4</sub> : tataḥ saṃpraṇavābhidham β : tatsapraṇavādikam E<sub>d</sub> (unmetr.) 25c śivam ] θ : sitam S<sub>I</sub> : sītam S<sub>2</sub> 25d dvādaśe ] L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> L<sub>4</sub> E<sub>d</sub> : dvādaśo E<sub>n</sub> : tatpayo β 26a ekalakṣajapān ] θ : lakṣakaṃ japato S<sub>I</sub> : lekṣakaṃ japato S<sub>2</sub> • mṛtyuṃ ] mṛtyur L<sub>3</sub> 26b atidāruṇam ] θ : api dāruṇam β 26c daśāṃśaṃ ] daśāṅgaṃ S<sub>2</sub> • havanaṃ ] θ : homataḥ β • kṛtvā ] θ : kuṇḍe β 26d kṣaudra° ] kṣaudraṃ L<sub>I</sub> • °ghṛtāmbujaiḥ ] °kṛtāmbujaiḥ L<sub>I</sub></footnote>

<footnote n="23">23 Cf. Amṛtasiddhi 18.1ab (mahābalā mahākāyā mahāvīryā guṇānvitāḥ) and 18.4cd (tārayanti sarvasattvāṃs taranti svayam eva ca)</footnote>
अथ लयः

कामरूपे शिवं देवं लिङ्गाभं मणिसन्निभम् ।

स्ववन्तं चामृतरसं यो ध्यायेन्निजविग्रहे ॥ २७ ॥

निरन्तरकृताभ्यासात्षण्मासात्सिद्धिभाग्भवेत् ।

वलीपलितनिर्मुक्तो जीवेदब्दशतत्रयम् ॥ २८ ॥

अथ हठः

पादमूलेन वामेन योनिं सम्पीड्य दक्षिणम् ।

प्रसारितं पदं धृत्वा कराभ्यां पूरयेन्मुखे ॥ २९ ॥

कण्ठे बन्धं समारोप्य धारयेद्वायुमूर्ध्वतः ।

यथा दण्डाहतः सर्पो दण्डाकारः प्रजायते ॥ ३० ॥

<footnote>Witnesses: θ = L₁ L₃ L₂ L₄ E₉ En. β = S₁ S₂ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>27a atha layaḥ ] θ : atha layayogaḥ β • kāmarūpe śivaṃ ] θ : kāmarūpaṃ śitaṃ
β 27b liṅgābhaṃ ] S<sub>I</sub> L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> E<sub>d</sub> : liṅgābha E<sub>n</sub> : liṅgābha+ L<sub>4</sub> : lindagābhaṃ
S<sub>2</sub> (unmetr.) 27c sravantaṃ ] E<sub>d</sub> E<sub>n</sub> : sravantaś L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> : sra+ntaś L<sub>4</sub> : dravantaṃ
β • cāṃrtarasaṃ ] L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> E<sub>d</sub> E<sub>n</sub> : cāṃrtaṃ prekṣya β : cā+++saṃ L<sub>4</sub> 27d
dhyāyen ] dhyāyan S<sub>I</sub> 28b ṣaṇmāsāt ] ṣaṇmāsā L<sub>3</sub> • siddhibhāg ] θ : siddhido β
28c valipalitanirmukto ] L<sub>I</sub> L<sub>2</sub> E<sub>d</sub> E<sub>n</sub> : valipalitanirmukto L<sub>4</sub> : valipalitanirmukte
L<sub>3</sub> : valibhiḥ palitair mukto β 29a atha haṭhaḥ ] L<sub>I</sub> L<sub>2</sub> L<sub>3</sub> E<sub>d</sub> E<sub>n</sub> : śrī atha haṭhaḥ
L<sub>4</sub> : atha haṭhayogaḥ β 29c prasāritaṃ padam ] L<sub>2</sub> L<sub>3</sub> L<sub>4</sub> E<sub>d</sub> E<sub>n</sub> : prasāritaṃ
pada L<sub>I</sub> : pādaṃ prasāritaṃ β • dhṛtvā ] β : kṛtvā θ 29d mukhe ] mukham
L<sub>I</sub> 30a kaṇṭhe ] kaṇṭhaṃ L<sub>I</sub> • bandhaṃ ] baddhaṃ L<sub>4</sub> 30b samāropya
dhārayed ] β : samāropya kṛdhārād L<sub>2</sub> : samāropya cādhārād L<sub>I</sub> : samāropyādhārād
L<sub>3</sub> L<sub>4</sub> E<sub>d</sub> E<sub>n</sub> (unmetr.) 30c sarpo ] sarvo L<sub>I</sub> 30d daṇḍākāraḥ ] L<sub>I</sub> E<sub>d</sub> E<sub>n</sub> β :
daṇḍakāra L<sub>2</sub> L<sub>3</sub> L<sub>4</sub></footnote>

<footnote>29-30 Cf. Testimonia for *Amaraugha* 19-20</footnote>
ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत् ।

तदासौ मरणावस्था जायते द्विपुटाश्रिता ॥ ३१ ॥

महारोगा महाक्छेशा जीर्यन्ते मरणादयः ।

महामुद्राञ्च तेनैनां वदन्ति विबुधोत्तमाः ॥ ३२ ॥

महामुद्रा कृता येन साधकोऽयं प्रसिध्यति ।

कथ्यतेऽसौ महाबन्धो जरामरणनाशकः ॥ ३३ ॥

पूरयित्वा मुखे वायुं हृदये चिबुके कृते ।

निभृतं योनिमाकुञ्चेन्मनो मध्ये नियोजयेत् ॥ ३४ ॥

अयञ्च सर्वनाडीनामूर्ध्यंगतिविशोधनः ।

त्रिवेणीसङ्गमं धत्ते केदारं प्रापयेन्मनः ॥ ३५ ॥

<footnote>Witnesses: θ = L₁ L₃ L₂ L₄ E₉ En. β = S₁ S₂ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>31a ṛjvībhūtā ] L₂ E₉ β : ṛjvibhūtā L₃ : ṛjvābhūtāL₁ En : ṛ+++ L₄ • tathā ] β : tadā L₁ L₂ L₃ E₉ : ++ L₄ • śaktiḥ ] E₉ β : śakti° L₁ L₂ L₃ L₄ En 32a mahārogā mahākleśā ] θ : mahākleśādayo doṣā S₁ : mahākleśādayo doṣāḥ S₂ 32b jīryante ] θ : bhidyante β 32c ca ] L₁ L₃ L₄ E₉ En : ci L₂ : tu β • tenaināṃ ] L₂ L₃ L₄ E₉ En : tenaiva L₁ β 32d vibudhottamāḥ ] hi budhottamāḥ L₁ 33a kṛtā ] θ : dr̥ḍhā β 33b sādhako 'yaṃ ] β : sādhakāya θ 33c 'sau ] θ : ca β 33d jarāmaraṇanāśakaḥ ] θ : jarāmṛtyuvināśakaḥ S₁ : mahāmṛtyuvināśakaḥ S₂ 34b hṛdaye cibuke kṛte] L₁ L₂ L₃ L₄ : hṛdaye cu ci) buke kṛte E₉ : hṛdaye cubuke kṛte En : cibukaṃ hṛdaye dr̥ḍhaṃ β 34c nibhṛtam ] nirātam L₁ 34d ākuñcen ] θ : ākuñcya S₂ : ākuñcye S₁ 35a °gativiśodhanaḥ ] θ : °gativibodhakaḥ β 35c °saṅgamaṃ ] S₂ L₁ L₃ L₄ E₉ En : °saṅgame S₁ : °saṅgama L₂ • dhatte ] β : gatvā L₁ L₂ L₃ L₄ : kṛtvā E₉ En</footnote>

<footnote>31-32 Cf. Testimonia for *Amaraugha* 21-22 34-36 Cf. Testimonia for *Amaraugha* 24-26</footnote>
रूपलावण्यसम्पन्ना यथा स्त्री पुरुषं विना ।
महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ ॥३६॥
सव्यं प्रसारितं पादं कराभ्यां धारयेहृदम् ।
आन्दोलनं ततः कुर्याच्छरीरस्य त्रिमार्गतः ॥३७॥
पुनरास्फालयेत्कट्यां सुस्थिरं कण्ठमुद्रया ।
वायूनां गतिमावृत्य कृत्वा पूरककुम्भकौ ॥३८॥
समहस्तयुगो भूमौ समपादयुगस्तथा ।
वेधयेत्क्रमयोगेन चतुष्पीठं तु वायुना ॥३९॥
आस्फालयेन्महामेरुं वायुवज्ज्रायकोटिभिः ।
पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम् ॥४०॥

Witnesses: θ = L₁ L₃ L₂ L₄ E₉ Eₘ. β = S₁ S₂ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)

36a °sampannā] °sampanno L₃ 36c °bandhau] E₉ : °bandho L₁ L₂ L₃ L₄ Eₘ β
36d niṣphalau vedhavarjitau] θ : niṣphalo vedhavarjitaḥ β 37a pādaṃ ] padaṃ
Eₘ 37c kuryāc charīrasya] L₂ E₉ : kuryāt śarīrasya L₁ Eₘ : kūryāc charīrasya L₃ :
kūryāt śarīrasya L₄ 38a āsphālayed ] β : āsphālanam θ • kaṭyāṃ ] θ : yasya β
38b susthiram] L₃ L₄ E₉ Eₘ β : sasthiram L₁ : susvaram L₂ • kaṇṭhamudrayā]
karṇamudrayā S₁ 38c vāyūnāṃ ] β : vāyūnā θ • āvṛtya] L₁ L₂ L₄ : āśritya
L₃ : āhṛtya E₉ : āhātya Eₘ : ārudhya β 38d kṛtvā] θ : dhṛtvā β 39a bhūmau]
β : bhūtvā θ 39b tathā] tadā L₁ 39c vedhayet kramayogena] L₁ L₂ E₉ Eₘ :
vedhayet kramayegena L₃ L₄ : vedhakakramayogena S₂ : vedhakaśramayogena S₁
40b vāyuvajrāgrakoṭibhiḥ ] emend. : vāyuvajrāgnikoṭibhiḥ L₁ L₂ L₃ L₄ E₉ : vāyu-
vajre prakoṭibhiḥ β : om. Eₘ 40c samākramya ] L₁ L₂ L₃ E₉ : samākṛṣya β :
om. Eₘ 40d vāyuḥ ] E₉ : vāyu L₁ L₂ L₃ L₄ β : om. Eₘ

<footnote>37ab = Amṛtasiddhi 11.3cd (savyaṃ prasāritaṃ pādaṃ karābhyāṃ dhārayed drḍham)
37cd = Amṛtasiddhi 14.5cd (āndolanaṃ tataḥ kuryāc charīrasya trimārgataḥ) 38-43
Cf. Testimonia for Amaraugha 27-32</footnote>

<footnote>40b-41a om. Eₘ</footnote>
सोमसूर्याग्निसंबन्धं जानीयादमृताय वै ।
मृतावस्था समुत्पन्ना ततो मृत्युभयं कुतः ॥४१ ॥
एतत्त्रयं महागुण्यं जरामृत्युविनाशनम् ।
अष्टधा क्रियते चैतद्यामे यामे दिने दिने ॥४२ ॥
वहिवृद्धिकरञ्चैव अणिमादिगुणप्रदम् ।
पुण्यसञ्चयसंहारि पापौघभिदुरं सदा ॥४३ ॥
सम्यक्शिक्षावतामेवं स्वल्पं प्रथमसाधने ।
वहिश्चीपथसेवानाम् आदौ वर्जनमाचरेत् ॥४४ ॥
आरम्भश्च घटश्चैव प्रचयश्च तृतीयकः ।
निष्पत्तिः सर्वयोगेषु योगावस्था चतुर्विधा ॥४५ ॥

Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_I S_2 (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)$

41a °saṃbandhaṃ ] L₂ L₃ L₄ E₉ : °saṃbandhā L₁ : °saṃbandhāj S₁ : °saṃbandhāt S₂ : om. Eₙ 41b jānīyād ] dāniryyād L₁ 41d mṛtyubhayaṃ ] mṛtyubhayaḥ L₁ 42a °guṇyaṃ ] L₁ L₂ L₄ E₉ : °guhyaṃ L₃ Eₙ β 42c caitad ] L₂ L₃ L₄ E₉ Eₙ : cai+d L₁ : caiva β 43a °karaṇ ] °karac L₂ 43c puṇya° ] L₂ L₄ β : puṇyaṃ L₁ L₃ E₉ Eₙ • °sañcayasamṛhāri ] E₉ Eₙ : °sañcayasamṛhārī L₁ L₂ L₃ L₄ : °sañcārasambhāvi S₁ : °sañcārasambhāvī S₂ 43d pāpaughabhiduraṃ ] pāpaughaduraṃ L₁ (unmetr.) • sadā ] tathā S₂ 44a °śikṣāvatām ] °śikṣāvatān S₂ • evaṃ ] θ : eva β 44b °sādhane ] °sādhakaḥ S₁ 44c °patha° ] °pathi° S₁ 45a ārambha ] L₂ L₃ L₄ E₉ S₂ : ārambhaṃ S₁ : ābhakaś L₁ 45b pracayaś ca tṛtīyakaḥ ] L₂ L₃ Eₙ : pracayaś ca tṛtīyakam L₄ : pracayaś ca tṛtīryakaḥ L₁ : pratyayaś ca tṛtīyakaḥ E₉ : paricaryaḥ prakīrtitaḥ S₁ : tathā paricaya smṛtaḥ S₂ 45c niṣpattiḥ ] L₁ L₂ L₃ L₄ E₉ S₂ : niṣpatti Eₙ : niṣpannāḥ S₁ • sarvayogeṣu ] θ : sarvayogānāṃ S₁ : cety avasathā ca S₂ (unmetr.) 45d yogāvasthā caturvidhā ] θ : cetasas tasya bhūmikāḥ β

<footnote>44-49 Cf. Testimonia for *Amaraugha* 33-38</footnote>

<footnote>42-43 $\beta$ inserts 43ab after 42ab</footnote>
ब्रह्मग्रन्थेभर्वेद्वेध आनन्दः शून्यसम्भवः ।
विचित्रक्रणको देहेऽनाहतः श्रृयते ध्वनिः ॥४६ ॥
दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान् ।
संपूर्णहृदयः शूरतारम्भे योगिनो भवेत् ॥४७ ॥
द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः ।
दृढासनो भवेद्योगी ज्ञानी देवसमस्तदा ॥४८ ॥
विष्णुग्रन्थेस्तथा वेधात्परमानन्दसूचकः ।
अतिशून्ये विमर्द्श्च भेरीशब्दस्तदा भवेत् ॥४९ ॥
तृतीयायां ततो भित्त्वा विपाको मर्दलध्वनिः ।
महाशून्यं तदा जातं सर्वसिद्धिसमाश्रयम् ॥५० ॥

<footnote>Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_I S_2$ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>46a °granther bhaved ] L₁ L₃ L₄ Eₙ : °granthir bhaved L₂ : °granthe bhaved E₉ : °granthes tathā S₁ : °granthes tato S₂ • vedha ] emend. : vedhā L₂, vedhād L₁ L₃ L₄ E₉ : bhedād S₁ : bhedāt S₂ 46b ānandaḥ śūnyasambhavaḥ ] L₂ L₃ L₄ β : anandaḥ śūnyasambhavaḥ L₁ : ānandā+ nyasambhavam E₉ : ānandamśūnyasambhavam Eₙ 46c °kvaṇako ] θ : °kvaṇiko β 46d 'nāhataḥ ] L₁ L₂ L₃ L₄ Eₙ : nāhataḥ E₉ : 'nāhate S₂ : nāhate S₁ • dhvaniḥ ] dhvanim L₄ 47a divyadehaśca ] E₉ Eₙ β : divyadehasya L₁ L₄ : divyadeha+ L₃ : divyadehas s+ L₂ 47b °gandhas tv ] θ : °gandho hy β 47c °hrdayaḥ śūratārambhe ] conj. : °hrdayaḥ śūra ārambhe θ : °hrdaye śūnye tv ārambhe β 47d yogino ] θ : yogivān S₁ : yogavān S₂ 48a dvitīyāyāṁ ] θ : dvitīye saṁ° β 48d jñānī devasamas tadā ] β : jñānād eva samaprabhaḥ θ 49a tathā ] θ : tato β • vedhāt ] L₃ L₂ L₄ E₉ : ∼ L₁ : bhedāt β 49c atiśūnye vi° ] L₂ L₃ L₄ E₉ : atiśūnyo vi° L₁ β : atiśūnye 'pi Eₙ 49d bheriśabdas ] bherinādas S₂ • tadā ] L₂ L₃ L₄ Eₙ : tathā L₁ E₉ : tato β 50a trtīyāyāṁ ] trtiyāyāṁ L₁ 50b bhittvā vipāko ] L₁ L₂ L₃ L₄ Eₙ : bhittvā vipāko(vihāyo) E₉ : bhittvā ninādo S₁ : bhītvādinādau S₂ • mardala° ] E₉ S₁ : maddala° L₁ L₂ L₃ L₄ Eₙ S₂ 50c tadā ] θ : tato β 50d sarvasiddhi° ] Eₙ β : sarvasandhi° L₁ L₂ L₃ L₄ : sarvasandhi(siddhi) E₉ • °samāśrayam ] °samāśrayaḥ L₁</footnote>
चित्तानन्दं ततो जित्वा सहजानन्दसम्भवः ।

दोषमृत्युजरादुःखक्षुधानिद्राविवर्जितः ॥५१॥

रुद्रग्रन्थि ततो भित्त्वा सर्वपीठगतोऽनिलः ।

निष्पत्तौ वैणवः शब्दः क्वणद्वीणाक्वणो भवेत् ॥५२॥

एकीभूतं तदा चित्तं राजयोगाभिधानकम् ।

सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत् ॥५३॥

न नादो न च बिन्दुश्च न चेतो नाप्यचेतनम् ।

नाभ्यासदुस्तरं किञ्चिद्राजयोगो निगद्यते ॥५४॥

<footnote>Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_1 S_2$ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>51a cittānandaṃ] $\theta$: paramānanda° $\beta$ • tato jitvā] $\theta$: °rocitvāt $\beta$ 51c doṣa-mṛtyu°] $\theta$: doṣaduḥkha° $\beta$ • °duḥkha°] $\theta$: °mṛtyu° $\beta$ 52a bhittvā] L₂ L₃ L₄ E₉ Eₘ S₂: bhittva L₁: jitvā S₁ 52b sarva°] S₂: sarvaṃ S₁: sattva° $\theta$ • °pīṭha-gato 'nilaḥ] $\theta$: °pīṭhaṃ gato 'nilaḥ S₂: °pīṭhagatānilaḥ S₁ 52c niṣpattau] L₂ L₃ L₄ E₉ Eₘ: ++ttau L₁: niṣpanno S₁: niṣpannā S₂ • vaiṇavaḥ] L₂ L₄ E₉ $\beta$: veṇavaḥ L₁ L₃ Eₘ • śabdaḥ] E₉ S₁: śabda L₁ L₂ L₃ L₄ Eₘ: śabdo S₂ 52d kvaṇadvīṇākvaṇo] conj.: kvaṇadvitakvaṇo L₃: kvaṇanvitakvaṇo L₂: kvaṇanvī-takva+ L₄: kvaṇatbhakvaṇo L₁: kvaṇanvīta(nniva) kvaṇo E₉: kvaṇānvitakvaṇo Eₘ: kvaṇañcailakvaṇo S₁: kvaṇañ caiva kvaṇo S₂ • bhavet] ++ L₄ 53a ekībhūtaṃ] $\theta$: atha rājayogaḥ | ekībhūtaṃ] $\beta$ • tadā] tathā S₂ 53b rājayogābhidhānakam] S₁ L₁ L₂ L₃ E₉: rājayogo 'bhidhīyate S₂: ++yogā hi dhānakam L₄ 53c sṛṣṭi°] L₃ L₄ E₉ $\beta$: saṣṭi° L₂: sṛṣṭiḥ L₁ • kartāsau] kartārau L₁ 53d yogīśvara°] yogeśvara° S₂ 54a binduś] $\theta$: bandhaś $\beta$ 54b ceto] L₁ L₂ L₃ E₉: cittam $\beta$ • nāpy] nārpy L₄ • acetanam] $\beta$: acetanaḥ L₁ L₂ L₃ E₉ Eₘ: acet++h L₄ 54c nābhyāsadustaraṃ] $\theta$: nābhyāsam antaraṃ $\beta$</footnote>

<footnote>50-53 Cf. Testimonia for *Amaraugha* 39-42</footnote>

<footnote n="53">53 om. Eₘ</footnote>
लीनं यत्र चराचरं लयवशास्त्रलिङ्गमित्युच्यते

सा चिच्छक्तिरचिन्त्यरूपगहना लोकत्रयोद्भासिनी ।

तद्यानं यद्शेषवस्तुविषयव्यापारहीनं मनस्

तत्क्षात्रं यद्सीमकालपटलप्रध्वंसनं हेलया ॥ ५५ ॥

पञ्चभूतात्मको देहः पञ्चमण्डलपूरितः ।

काठिन्यात्पृथिवी ज्ञेया पानीयं तद्दवाकृति ॥ ५६ ॥

दीपनं तु भवेत्तेजः स्पश्चो वायोस्तथा भवेत् ।

आकाशं चेतनं सर्वं ज्ञातव्यं योगमिच्छता ॥ ५७ ॥

<footnote>Witnesses: θ = L₁ L₃ L₂ L₄ E₉ Eₙ. β = S₁ S₂ (1cd-7, 9ab, 111-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>55a layavaśāt] θ: sukhavaśāt β 55b sā cicchaktir] β: sā śaktir yad θ • acintya°] acin+ L₄ • °gahanā] °gahanāl E₉ • °bhāsinī] bhāsini L₁ 55c tad dhyānaṃ] L₁ L₃ L₄ E₉ Eₙ: ta dhyānaṃ L₂: taj jñānaṃ β • yad aśeṣa°] L₁ L₄ E₉ Eₙ: yadi śeṣa° L₂ L₃ • °vyāpārahānaṃ manas] θ: °vyāpāravārāvahaṃ S₂: °vyāpārāpahaṃ S₁ (unmetr.) 55d tat kṣātram] L₂ L₃ L₄ Eₙ: takṣātram L₁: tat kṣātra E₉: tac cittam β • yad asīmakāla°] θ: yad asītikāla° β • °paṭala°] °pāṭalaṃ S₂ (unmetr.) • °pradhvaṃsanam] β: °dhyānāsanam θ 56b °pūritaḥ] °pūridaḥ L₄ 56d tad dravākṛti] conj.: yad dravākṛtiḥ L₁ Eₙ: yadravākṛtiḥ L₂ L₃ L₄: yad druvākṛtiḥ E₉ 57a tejaḥ] E₉ Eₙ: teja L₁ L₂ L₃ L₄ 57b sparśo] L₁: sparśe L₂ L₃ L₄ E₉ Eₙ • tathā] tadā L₁ 57c ākāśaṃ] L₁: ākāśe L₂ L₃ L₄ E₉: ākāśo E₉ 57d icchatā] L₃ L₄ E₉: icchatām L₁ L₂</footnote>

<footnote n="56">56 ~ *Varāhopaniṣat* 5.1 (pañcabhūtātmako dehaḥ pañcamaṇḍalapūritaḥ | kāṭhinyaṃ pṛthivīm ekāṃ pānīyaṃ tad dravākṛti) 57 ~ *Varāhopaniṣat* 5.2 (dīpanaṃ ca bhavet tejaḥ pracāro vāyulakṣaṇaṃ | ākāśaḥ sattvataḥ sarvaṃ jñātavyaṃ yogam icchatā)</footnote>

<footnote n="55">55 Metre = śārdūlavikriḍita</footnote>
घঞ্জতান্যधিকান্যত्र सहस्राण्येकविंशतिः ।
अहोरात्रं वहेच्छ्वासो वायुमण्डलरेचनात्॥५८॥
तत्पृथ्वीमण्डले क्षीणे वलिरायाति देहिनां ।
तोये क्षीणे तृणानीव चिकुराः पाण्डुराः क्रमात्॥५९॥
तेजःक्षीणे क्षुधा कान्तिर्नश्यते मारुते श्लथे ।
वेपथुश्च भवेन्नित्यं नाभसे नैव जीवति ॥६०॥
इत्थं भूतक्षयान्मृत्युर्जीवितं भूतधारणात् ।

<footnote>Witnesses: $θ = L_1 L_3 L_2 L_4 E_d E_n$. $β = S_I S_2$ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>58a śaṭśatāny] ṣaṭcchatāny E_d • adhikāny] adhikauny L_I 58c vahec chvāsā] vahevāso L_2 59c toye kṣīṇe] toyakṣīṇe L_I • trṇānīva] trṇānī ca L_I 59d cikurāḥ] cikurīḥ L_2 60a tejaḥkṣīṇe] L_2 L_4 E_d E_n: tejakṣīṇe L_I L_3 60b ślathe] L_3 L_4 E_d E_n: śyathe L_I L_2 60d nābhase] conj.: sāhase $θ$ 61a °kṣayān] °kṣayan L_I • mṛtyu] mṛtyu E_d</footnote>

<footnote n="58">58 ~ *Varāhopaniṣat* 5.3 (ṣaṭśatāny adhikāny atra sahasrāny ekaviṃśatiḥ | ahorātra-vahaiḥ śvāsair vāyumaṇḍalaghātakaḥ) 59 ~ *Varāhopaniṣat* 5.3 (tatpṛthvīmaṇḍale kṣīṇe valir āyāti dehinām | tadvad āpogaṇāpāye keśāḥ syuḥ pāṇḍurāḥ kramāt) and *Yogasārasaṅgraha*, p. 34 (citing the *Yogasāramaṇjarī*) (tatpṛthvīmaṇḍale kṣīṇe palitaṃ yāti dehinām | toye kṣīṇe trṇānīva cikurāḥ pāṇḍarāḥ kramāt) 60 ~ *Varāhopaniṣat* 5.5 (tejaḥkṣaye kṣudhā kāntir naśyate mārutakṣaye | vepathuḥ sambhaven nityaṃ nābhase naiva jīvati) and *Yogasārasaṅgraha*, p. 34 (citing the *Yogasāramaṇjarī*) (tejaḥkṣaye kṣudhā kāntir naśyato mārutas tathā | vāyukṣaye bhaven nityaṃ ākāše naiva jīvati) 61ab ~ *Varāhopaniṣat* 5.6ab (itthambhūtakṣayān nityaṃ jīvitaṃ bhūtadhāraṇam)</footnote>
पञ्चवर्षशते लक्ष्ये नान्यथा मरणं भवेत्॥६१॥
यामाष्टककृताभ्यासात्सर्वाञ्च्वासान्यहत्यसौ ।
स षोडशकलोपेतः शशी तिष्ठति पूरकात्॥६२॥
निस्तरङ्गे स्थिरे चित्ते वायुर्भवति मध्यगः ।
रविरूध्वपदं याति बिन्दुरायाति वश्यताम्॥६३॥
आनन्दपूरितो योगी जायते शिवसन्निभः ।
तदैश्वर्यगुणाः सर्वे दृश्यन्ते दशामासतः ॥६४॥
इत्यमरौघसंसिद्धौ गोरक्षेण प्रकाशितः ।
लयाद्युपायकौशल्यप्रबोधः प्रत्ययात्मकः ॥६५॥
सर्वचिन्तां परित्यक्त्वा दिनमेकं परीक्षताम् ।
यदि तत्प्रत्ययो नास्ति तदा मे तु मृषा वचः ॥६६॥

<footnote>Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_1 S_2 (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)$</footnote>

<footnote>61c pañcavarṣaśate lakṣye ] conj. GOODALL : pañced varṣaśate lakṣye L₄ : paścāt ++sate lakṣe L₁ : ∼dvarṣaśate lakṣeja L₂ : pa-ñcedvarṣaśate lakṣet L₃ : pa+ñced-varṣaśate lakṣye E₉ : pa+ñcedvarṣaśate lakṣyet Eₙ 62b grahaty ] grasaty E₉ 62c sa ṣoḍaśakalopetaḥ ] L₂ L₃ E₉ Eₙ : sa ṣoḍaśakalopetoḥ L₄ : śvaṣoḍaśakalopetaḥ L₁ 62d pūrakāt conj. : pūrakān L₁ L₂ L₃ L₄ Eₙ : pūrakān(t) E₉ 63a sthire ] sthireś L₁ 63c bindur āyāti ] conj. HATLEY : bindunāyāti L₂ L₁ L₃ E₉ Eₙ : bindu+yāti L₄ 64c tadaiśvaryaguṇāḥ ] conj. HATLEY/VASUDEVA : tadeśvaraguṇāḥ $\theta$ 65a °saṃsiddhau ] °saṃsiddho L₁ Eₙ 65c °kauśalya° ] °ko śilpa° Eₙ • °prabodhaḥ ] conj. GOODALL : °prabodha° $\theta$ 66a parityaktvā ] L₁ L₂ L₄ : parityajya E₉ Eₙ : parity+ L₃ 66b ekam ] L₁ L₄ E₉ Eₙ : eka° L₂ : ++ L₃ • parīkṣatām ] L₁ L₄ E₉ : parīkṣatā L₂ : parīkṣyatām L₃ Eₙ 66d tu ] tam L₁</footnote>

<footnote n="61">61 ~ Yogasārasaṅgraha, p. 34 (citing the Yogasāramañjarī) (itthaṃ tattatkṣaye mṛt-yur jivanam bhūtadhāraṇam | pañcavarṣaśate lakṣe nānyathā maraṇam bhavet)</footnote>
धूमो मरीचिखद्योतदीपज्वालेन्दुभास्कराः ।
तमः कला महाबिम्बं विश्वबिम्बं प्रकाशते ॥६७॥
प्रबोधं यो न जानाति सोऽमरौघं न विन्दति ।
समीभावे समुत्पन्ने चित्ते द्वैतविवर्जिते ॥६८॥
अहंममेत्यपि त्यक्त्वा सोऽमरौघं विचिन्तयेत् ।
चित्तं जीवितमित्याहुरचित्तं मरणं विदुः ॥६९॥
चित्ताचित्ते समीभूते जीवन्मुक्तिरिहोच्यते ।
यत्र स्वभावसङ्खावो भाषितुं नैव शक्यते ।
न जीवति ततः कोऽपि न च कोऽपि मरिष्यति ॥७०॥
राजयोगपदं प्राप्य सर्वसत्त्ववशङ्करम् ।
सर्वं कुर्यान्न कुर्याद्वा यथारुचि विचेष्टितम् ॥७१॥

<footnote>Witnesses: $\theta = L_1 L_3 L_2 L_4 E_d E_n$. $\beta = S_1 S_2$ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>67a dhūmo] L₄ : rumo L₁ L₂ L₃ E₉ En 67c tamaḥ ] conj. : amī L₁ L₂ L₄ L₃ E₉ : ami En 68c samībhāve ] L₂ L₃ E₉ En : samubhāve L₁ L₄ 69a ahaṃmamety ] ahamamety L₁ • api tyaktvā ] apīty uktvā E₉ 69c cittaṃ ] cittā L₁ • āhur ] āhar En 69d viduḥ ] vinduḥ En 70c yatra ] tatra L₂ • sva° ] sa En 70e tataḥ ] tatra En 70f mariṣyati ] +++ L₃ 71a rājayogapadaṃ ] rājayogaṃ padaṃ E₉ En 71c sarvaṃ ] sarva L₁ • kūryān na ] om. L₁</footnote>

<footnote n="67">67 ~ Sekoddeśa 26 (dhūmamaricikhadyotadīpajvālendubhāskaraiḥ | tamaḥ kalā mahā-bindur viśvabimbaṃ prabhāsvaram) 71 ~ Dattātreyayogaśāstra 161 (rājayogavaraṃ prāpya sarvasattvavaśaṃkaram | sarvaṃ kuryān na vā kuryād yathāruci viceṣṭitam)</footnote>
नग्रः कोऽपि गुहासु दिव्यवसनः कौपीनवासाः क्र चिद्
दिव्यस्त्रीसुरतान्वितोऽपि कुह चित्स ब्रह्मचारी क चित् ।

भिक्षाहाररतः क चित्क चिदपि प्राप्नोति भोगास्पदं
सर्वत्राप्रतिबद्धवृत्तिरखिलक्छेशापहा योगिराट् ॥७२॥

श्रीमद्गोरक्षनाथेन सदामरौघवर्त्तिना ।

लयमन्त्रहठाः प्रोक्ता राजयोगाय केवलम् ॥७३॥

कायेनैव परीक्षेत वाक्पटः किं करिष्यति ।

चिकित्सापाठमात्रेण रोगिणः किं करिष्यति ॥७४॥

श्रीगोरक्षनाथविरचितोऽमरौघप्रबोधः सम्पूर्णः ॥

<footnote>Witnesses: θ = L₁ L₃ L₂ L₄ E₉ Eₘ. β = S₁ S₂ (1cd-7, 9ab, 11-17, 25-36, 38-55, 74-75ab)</footnote>

<footnote>72a °vāsāḥ ] °vāsā L₃ Eₙ 72b 'pi ] om. L₄ (unmetr.) 72c kva cid ] ka cid Eₙ 72d pratibaddha° ] L₂ L₃ E₉ : pratibandha° L₁ L₄ : paribaddha° Eₙ 73b °vartinā ] L₁ L₂ L₄ E₉ Eₘ : °vartinaḥ L₃ : °vartināḥ S₁ : °vartrina S₂ 73c layamantra° ] θ : layamantra S₁ : layamantri° S₂ 74a parīkṣeta ] parīkṣetā S₂ : parīkṣet Eₙ (unmetr.) 74b vākpaṭhuḥ ] conj. GOODALL/VASUDEVA : vākpaṭhaḥ L₁ L₂ L₃ L₄ Eₙ : vābodaiḥ S₁ : vā sādaiḥ S₂ : vākpaṭhuḥ E₉ • kariṣyati ] L₁ L₂ L₃ E₉ Eₘ : prayojanam β : kari++ L₄ 74c cikitsā ] E₉ Eₘ : cikityā L₁ L₂ L₃ : ++ā L₄</footnote>

<footnote>75cd om. β Colophon: śrīgorakṣanāthaviracito 'maraughaprabodhaḥ sampūrṇaḥ ]
emend. : śrīgorakṣanāthaviracitaṃ amaraughaprabodhaḥ saṃpūrṇam L₁ L₂ L₃ E₉ :
iti śrīmat gorakṣanāthaviracitaḥ amaraughaprabodhaḥ saṃpūrṇaḥ Eₙ : ity amaraugha-
gorakṣaviracitaṃ saṃpūrṇam S₁ : ity amaraugho śrīgorakṣaviracitaṃ śatakaṃ sam-
āpyate S₂</footnote>

<footnote n="72">72 Metre = śārdūlavikriḍita</footnote>
<figure><img src="image_21.png" /></figure>
Annotated Translation of the *Amaraugha*
<figure><img src="image_22.png" /></figure>
# Annotated Translation of the *Amaraugha*

Homage to Cauraṅgīnātha<fnref n="140" /> and the wise Siddhabuddha.<fnref n="141" />

## [Introduction]

(1) The nature of Gorakṣanātha, which is cognition,<fnref n="142" /> is taught to those who have undertaken Laya, [Mantra and Haṭha] and whose minds are keen on disputation.<fnref n="143" />

<footnote n="140">¹⁴⁰ In other Sanskrit texts the name of this siddha is spelt cauraṅgīnātha (e.g., Haṭhapradīpikā 1.5, Haṭharatnāvalī 3.20, Haṭhayogamañjarī 1.9 and Gorakha Bānī 1946: 204). The author of the Amaraugha spelt the name cauraṅgi° for metrical reasons. I have also adopted the standard spelling of caur° instead of cār° and cor° in the manuscripts.</footnote>

<footnote n="141">¹⁴¹ The Amaraughaprabodha has a hemistich (i.e., oṃ namo ṣtv ādināthāya mīnanāthāya vai namaḥ) preceding the salutations to Cauraṅgīnātha and Siddhabuddha. Whether this hemistich was added by the redactor of the Amaraughaprabodha or lost in the transmission of the Amaraugha is difficult to say. One would expect a lineage of Śaiva siddhas to start with Śiva and to include Matsyendranātha. The inclusion of Siddhabuddha in the invocation suggests that it was composed by someone who was familiar with the Nātha lineage of the Konkan and, in particular, the monastery at Kadri in Mangalore (Mallinson 2019: 6 n. 36, 23-24). Siddhabuddha is one of the disciples of Matsyendranātha, mentioned in the Navanāthacaritra (White 1996: 93; Jones 2018: 200) and the Haṭhapradīpikā (1.6), although in the former the name is recorded as buddhasiddha and, in many manuscripts of the latter, as śuddhabuddha or śuddhabuddhi.</footnote>

<footnote n="142">¹⁴² I have accepted the reading nāthagorakṣa° (attested in S₂) for metrical reasons, and understood it as a compound with inverted word order, which is unexpected but not grammatically problematic as a karmadhāraya. However, this compound could mean ‘the nature of Śiva and Gorakṣa’ when read with °svabhāva. The reading of S₁ and S₂ (°svabhāva°) is the basis of the conjecture °svabhāvah, which is the only plausible subject of the main verb in this recension. The compound pratyayātmaka (‘whose nature is cognition’) likely refers to cognition of the non-dual state of Rājayoga, otherwise known as amaraugha in this text, which is the goal of Gorakṣanātha’s yoga as stated in Amaraugha 45cd and alluded to in 2cd, 3d and 14ab. Furthermore, Gorakṣanātha is said to dwell constantly in amaraugha (Amaraugha 45ab).</footnote>

<footnote n="143">¹⁴³ The compound kalahotsuka ('keen on disputation') also occurs in a verse of the Yājñavalkyopaniṣat (11), in which it is one of several adjectives describing sannyāsins who are careless, extroverted, backbiting, quarrelsome (kalahotsuka) and corrupt repositories of vedic knowledge (pramādino bahiścittāḥ piśunāḥ kalahotsukāḥ | saṃnyāsino ṭi dṛśyante vedasaṃdūṣitāśayāḥ). In the opening verse of the Amaraugha, I presume this compound refers to practitioners (i.e., those who have undertaken the three preliminary yogas) who are inclined to argue with the teacher</footnote>
(2) [The first of the four yogas is] Laya, [the second] Haṭha, the third Mantra, and the fourth Rājayoga, which is free from the state of duality.

(3) Layayoga is taught as the [method] of constant flowing thought.¹⁴⁴ Haṭha-yoga is accomplished by the breath and internal resonance. Mantrayoga is dependent on mantra deities,¹⁴⁵ and Rājayoga is that [meditative state] free of mental activity.¹⁴⁶

(4) In some instances Layayoga is twofold, herbal and mental. Also, Haṭhayoga is taught as twofold because its practice [may depend on] either resonance or generative fluid.¹⁴⁷

and, perhaps, among themselves. Cognition of the nature of Gorakṣanātha, which is likely a veiled reference to Rājayoga and *amaraugha*, is supposed to quell their disputatious minds.

¹⁴⁴ Both manuscripts of the *Amaraugha* point to the reading *cittasantatagati*, as opposed to *cittasantatilaya* ('dissolution of the flow of mental activity') in the *Amaraughaprabodha* (cf. *Dattātreyayogaśāstra* 15), and the majority of manuscripts of both recensions have *cittasantata*° (i.e., S₂L₂L₃L₄). The word *santata* is attested as an alternative spelling of *satata* and, in this case, °santata° is required for the metre. The reading of the *Amaraugha* seems more plausible given that the section on Layayoga (17-18) is a visualisation which would require constant flowing thought on Śiva whereas the *Amaraughaprabodha*'s definition is almost indistinguishable from that of Rājayoga.

¹⁴⁵ The *Amaraugha*'s definition of Mantrayoga (*mantramūrtivaśaga*) is rather unusual. The above translation reflects the usual meaning of *vaśaga* in Sanskrit, which is also consistent with its meaning in *Amaraugha* 6d. The compound *mantramūrti* occurs in earlier Śaiva Tantras in the sense of a deity whose form is the mantra, as mentioned for example in *Sarvajñānottara 18*.4ab (*mantramūrtiḥ śivasyaiva yathā rūpaṁ prakīrtitam*). However, the intended meaning of *Amaraugha*'s definition might have been that Mantrayoga brings under control mantra deities. Cf. *Vivekadarpaṇa* 15.1: 'The embodied God is brought under control by various mantras that is mantrayoga' (*mantra mantrātavaṁ mūrta devo vaisya* [vaśa] *karīje to mantrayauguḥ*).

¹⁴⁶ Cf. *Pātañjalayogaśāstra* 1.1-2 (*yogaḥ samādhiḥ [...] yogaś cittavṛttinirodhaḥ*). The compound *cittavṛttinirodha* was used in other works on Haṭha or Rājayoga to refer to yoga or a meditative state of absorption (e.g., *Amanaska* 1.53 and *Haṭharatnāvalī* 1.7). However, generally speaking, the term *nirodha* is more frequently used in these texts in contexts of stopping the breath (e.g., *Amṛtasiddhi* 12.12, *Gorakṣaśataka* 62, *Yogatārāvalī* 13, etc.).

¹⁴⁷ Cf. *Amaraughaprabodha* 3d. The *Amaraugha*'s reading in 3d is probably original because resonance and generative fluid may distinguish systems of Haṭhayoga whereas manipulation of the breath features in all premodern textual accounts of Haṭha. For further discussion of this verse, see the subsection 'From Raising Generative Fluids to Raising *Kuṇḍalini*.'
(5) Without the glorious Rājayoga, which is an abode of awakening and full of eternal bliss,<fnref n="148" /> ṛa mantra cannotṛ cause the attainment of the six magical acts;<fnref n="149" /> in no way whatsoever does the mind become fastened to the tube in the cavity of the brow and nose;<fnref n="150" /> and the various practices of yogis<fnref n="151" /> do not make the breath go into the base [cakra].<fnref n="152" />

<footnote n="148">¹⁴⁸ Both manuscripts of the *Amaraugha* have *nityānandamayaṃ prabodhanilayaṃ* for verse 5d. Apart from the oddness of *nilaya* as a neuter noun, there is no negative particle that might render a plausible reading, such as, ‘without the venerable Rājayoga, there is no abode of awakening full of constant bliss’. Therefore, I have reverted to the syntax of the reading preserved by the *Amaraughaprabodha* and understood *nityānandamayāt* and *prabodhanilayāt* as qualifying *śrirājayogāt*.</footnote>

<footnote n="149">¹⁴⁹ In both the *Amaraugha* and *Amaraughaprabodha*, it seems impossible to make sense of *idaṃ mantram* in this verse. Even if one accepts that the author intended the word *mantra* as a neuter subject, the previous verses do not have a plausible referent which would justify the expression ‘this mantra.’ Furthermore, one would expect that the repetition of a mantra brings about the six magical acts of creating enmity (*dveṣa*), killing adversaries (*māraṇa*) and so on. However, the compound ending in *hetuka* is stating the opposite (i.e., the *mantra* is ‘caused by the attainment of the six magical acts’). Although the negative is needed for the overall sense of the verse, it is also difficult to understand why *tad* or *tataḥ* occur in some witnesses. Therefore, I have cruxed *idaṃ mantram* na tad *drśyate*, assuming that the original reading of this *pāda* has been lost in the transmission of both recensions.</footnote>

<footnote n="150">¹⁵⁰ I am doubtful of the reading *vartmani* and do not know a ‘tube’ in the cavity of the brow and nose to which it might refer. The author appears to be alluding to a meditative practice of fixing the mind on something in the brow and nose. Alexis Sanderson has suggested that the intended meditation object may be the central channel or pathway (*vartman*) in this instance. If this is the case, one could emend *bhrūnāsāvivare* to *bhrūnāsādigate* ('situated in the brow, nose, etc.). The reading of the manuscripts of the *Amaraugha* (i.e., *ca vartmani*) has been emended to provide a negative particle, which the context demands and the manuscripts of the *Amaraughaprabodha* support.</footnote>

<footnote n="151">¹⁵¹ Both manuscripts of the *Amaraugha* have *dehataḥ* instead of the accepted reading *yoginām*. It is possible to read *dehataḥ* as a genitive that qualifies *ādhāre* ('into the base of the body') but, apart from *dehataḥ* being redundant here, the presence of an unwanted relative pronoun in the reading of S₂ (i.e., *bhyāsena yo dehataḥ*) suggests that *yoginām* may have been corrupted and lost in the transmission of the *Amaraugha*.</footnote>

<footnote n="152">¹⁵² The word *ādhāra* has been understood here as the *mūlādhāracakra*. This meaning of *ādhāra* is seen in other yoga texts (e.g., *Candrāvalokana* 34–35, *Sivasaṃhitā* 2.21–22, *Amanaska* 1.3, etc.).</footnote>
(6) One devoted to [reciting] mantras would never obtain śivahood and sovereignty; one meditating every day does not obtain even the first union with divine women, and a haṭhayogi cannot control cow elephants, horses, bull elephants, camels, givers of gruel and givers of cows without the serenity of [Rājayoga].<fnref n="153" />

(7) When the mind has become pure and the breath is moving in the central channel, then [the seal called] *vajroli* of the *siddha* lineage (*amaraugha*) arises for the person whose hope is for that.<fnref n="154" />

(8) If one can live free from affliction in transmigration by [supposedly] taking herbs, why do doctors die, afflicted by disease and consumed by old age?

<footnote n="153">¹⁵³ Each recension has significantly different readings for the second half of this verse, and each reading has problems. In the *Amaraugha*, the list of animals and people who might be controlled by a *haṭhayogi* is not clear. In fact, the manuscript readings mention horses (*aśva*, *turaga*) twice, as well as elephants (*hastin, kareṇu*), and it is rather odd that the author includes ‘givers of gruel’ (*śālyānnada*) and ‘givers of cows’ (*goprada*) in a list with animals. Also, the readings of the final *pāda* in S₁ (*cāyaṃ prasādaṃ vinā*) and S₂ (*cāyaṃ prasādaṃ vinā*) lack proper syntax and a negative particle, which the context seems to require. Therefore, the conjecture *hastinyas* has been proposed to avoid the repetition, and the diagnostic conjecture *naitatprasādaṃ vinā* has been adopted to restore a plausible meaning to the verse. The pronoun *etat* refers back to Rājayoga, which has a similar emphasis in the previous verse.</footnote>

<footnote n="154">¹⁵⁴ Although the second hemistich of this verse is different in both recensions, both versions concern *vajrolimudrā*, a bodily seal (*mudrā*) of Haṭhayoga that has the aim of drawing generative fluids up through the urethra. By stating that this practice is achieved when the mind becomes pure and the breath enters the central channel, the author seems to imply that *vajroli* can be accomplished without the need of doing the physical practice, such as inserting a tube into the urethra, which is taught in texts on Haṭhayoga. In the *Amaraugha* the compound *amaraughavajroli* can be understood generally as, ‘the *vajroli* of the lineage (*ogha*) of immortals (*amara*).’ Alternatively, if *amaraugha* is understood as Rājayoga, then *amaraughavajroli* would mean, ‘the *vajroli* for [attaining] Rājayoga.’ The reading of the fourth verse quarter, *tadāśājīvitasya ca* (‘for the person whose hope is for that’), is rather odd. However, a similar reading is found in some manuscripts that preserve an old version of the *Haṭhapradīpikā* (e.g., see Ms. No. E1528-1 in the testimonia). For a discussion of the broader implications of the meaning of this verse, see the subsection on ‘From Raising Generative Fluids to Raising *Kuṇḍalini*.’</footnote>
(9) Those who are clever in following the [teachings of] Caraka and are desirous of hearing the *Suśrutasaṃhitā* have minds that are unstable. How can any person be indestructible without the medicine of the no-mind state?<fnref n="155" />

(10) Generative fluids and the internal resonance, the great medicines, exist in all beings. Even having known this much,<fnref n="156" /> all those without a guru die.

(11) In vain, one can move the breath and it will fan the sun and fire. Then one might move the moon and, because of that, generative fluid moves and increases.<fnref n="157" />

(12) [However,] for one who has understood the essence of this from the teachings of a true guru, how can there be fear of bodily affliction, old age, disease, sin and death?<fnref n="158" />

<footnote n="155">¹⁵⁵ The conjecture *akhilajagad*, which has been translated as ‘any person,’ is an attempt to restore the metre of the *Amaraugha’s* transmitted reading (*akhilaṃ jagad*). The conjecture assumes that the syllable *kṣa* of the word *akṣayam* is scanned separately as the 6th foot. In other words, the *kṣa* is pronounced lightly and does not make the previous syllable heavy.</footnote>

<footnote n="156">¹⁵⁶ Both manuscripts of the *Amaraugha* and three manuscripts of the *Amaraughaprabodha* have the reading *tāvad vijñāya* ('having known this much'). The alternative reading *tāv avijñāya* in one manuscript of the *Amaraughaprabodha* and the edition is also plausible ('having not known generative fluids and the internal resonance, all those without a guru die'). The *Amaraugha’s* reading has been retained because it appears more consistent with the theme of the next two verses in this recension. Also, *tāvad vijñāya* is easier to construe with the word *api*, which follows it.</footnote>

<footnote n="157">¹⁵⁷ The occurrence of two finite verbs at the end of the fourth *pāda* is possible but very odd. One has to supply the particle *ca* to make sense of them (i.e., ‘bindu’ moves and increases’). Be this as it may, one can assume that the movement of generative fluid is upwards in accordance with the pervasive idea in yoga texts, such as the *Amṛtasiddhi* (chapters 3 and 7) and later works of Haṭhayoga, that the aim of this practice is to replenish the reservoir of generative fluid in the head. With this in mind, it is worth considering a conjecture proposed by Somadeva Vasudeva of *binduś calati ūrdhvataḥ*, which yields precisely this meaning. The unconventional *sandhi* might explain why this reading was emended to *binduś calati vardhate* at some point in the text’s transmission. The reading of the *Amaraughaprabodha* (i.e., *calati parvate*) is also unsatisfactory (see footnote 218).</footnote>

<footnote n="158">¹⁵⁸ One could adopt the reading of *Amaraughaprabodha* 15a, *anayoḥ sāraṃ* ('the essence of both') to avoid the need to conjecture *tatsāraṃ* (based on *yat pāraṃ*) in *Amaraugha* 12a. However, *sa* and *pa* can look similar in handwritten Grantha script and the cruder syntax of</footnote>
(13) When the lord of thoughts is still,<fnref n="159" /> and the sun<fnref n="160" /> enters completely into the citadel that is Meru;<fnref n="161" /> when its fiery state has increased,<fnref n="162" /> the moon melts and the body is quickly made full [of nectar]; when an abundance of

tatsāraṃ suggests it may have been authorial.

<footnote n="159">¹⁵⁹ The compound cittarāja ('lord of thoughts') has been understood as the mind. It might be a Buddhist expression. For example, Laṅkāvatārasūtra 10.16 (māyopamaṃ samādhiṃ ca daśa-bhūmivinirgatam | paśyathā cittarājānaṃ saṃjñāvijñānavarjitam) and Sampuṭodbhava 6.3.26 (ācāryaś cittarājas tu maṇḍalādhyākṣarūpataḥ | sarvam atraiva gantavyam evamādi yathoditam).</footnote>

<footnote n="160">¹⁶⁰ The compound khararuci ('one whose rays are harsh') has been understood as the sun. Cf. Vidyākara's *Subhāṣitaratnakoṣa* 21.13c (idānīm arkas tvaṃ khararucisamutsāritarasaḥ).</footnote>

<footnote n="161">¹⁶¹ Both manuscripts of the *Amaraugha* have the reading *merudurge* whereas the *Amaraugha-prabodha* has *merumārgam*. Generally, *meru* refers to a mountain in the Himalayas of great religious significance. In yoga texts, the term *meru*, and in particular *merudaṇḍa*, usually refers to the spine. E.g., *Haṭharatnāvalī* 4.38ab, ‘Meru is made [like] the neck of a lute. [Its] bones are a mountain range’ (*vīṇādaṇḍamayo* merur asthini kulaparvatāḥ) and *Haṭhayogasaṃhitā* p. 18, ‘[...] making the spine (*merudaṇḍa*) straight, the posture which remains comfortable is called Siddhāsana, the best [pose] for bringing about success in yoga’ (*merudaṇḍam rjūkurvann āsyate yat sukhāsanam* | *siddhāsanam iti proktaṃ yogasiddhikaraṃ param*). The central channel is located in it. For example, *Amṛtasiddhi* 2.1, ‘Activity surrounds Meru and arises on all sides. Having pierced Meru, the incomparable path is in the middle’ (*meruṃ saṃveṣṭya sarvatra vyavahāraḥ pravartate* | *madhye tv anupamo mārgo meruṃ saṃvedhya tiṣṭhati* || *madhye tv anu°* ] C : *madhyety anu°* Ed.); Śivasaṃhitā 5.134ab, ‘Suṣumṇā goes through Meru to the aperture of Brahmā’ (*suṣumṇā meruṇā yātā brahmarandhraṃ [...]*); Yogataraṅgiṇī 1.29, ‘it means that [...] dwelling in *merudaṇḍa*, Suṣumnā is located between [*idā* and *pingalā*]’ ([...] *suṣumṇā tayor madhye merudaṇḍam āśritya sthitety arthaḥ*). The notion that the sun is situated at the base of the central channel is also mentioned in *Amṛtasiddhi* 4.1ab, ‘The orb of the sun is located at the base of the central channel (*madhyamāmūlasaṃsthāne tiṣṭhati sūryamaṇḍalaḥ*) and Śivasaṃhitā 2.10ab, ‘Situated at the base of Meru, the sun has twelve digits’ (*merumūle sthitaḥ sūryaḥ kalādvādaśasaṃyutaḥ*). The reading of the *Amaraughaprabodha* (i.e., *merumārga*) appears to be a subsequent attempt to elucidate the meaning of *merudurga*.</footnote>

<footnote n="162">¹⁶² The conjecture *udrikte* ('increased'), which is close to the reading of L₄, is consistent with the general notion that the practice of yoga increases the bodily fire (for references, see Birch 2018a: 18). However, this particular verse may be playing on the poetic idea that when the sun sets, it gives its burning power to fire, which can dispel darkness. See, for example, Kālidāsa's *Raghuvamśa* 4.1. Also, the movement of the sun into Mount Meru, which is usually the spine in yogic physiology (see footnote 161), appears to play on the more general idea of the sun setting behind the western mountain Asta (*astācala*, s.v. Monier-Williams 1899). I would like to thank Nirajan Kafle for pointing out these parallels and providing the reference in the *Raghuvamśa*.</footnote>
bliss rises up,<fnref n="163" /> and the darkness of delusion, such as [thoughts of] 'yours' and 'mine,' departs, and when the aperture of the skull bursts open, the extraordinary and unprecedented union of Śiva and Śakti prevails.

(14) Only this unique divine stream [of teachings] (*amaraugha*) has the name Rājayoga. How is it conjoined with Laya and [other yogas] and taught as a fourfold [system]?<fnref n="164" />

Now, Mantrayoga

(15–16) Having meditated on *om*, the mantra with one syllable, then a white Śiva (*śambhu*) with [a mantra] beginning with *om* in the heart, †[and then] in a separate *maṇḍala* of [the element] water,†<fnref n="165" /> and by repeating the mantra a hundred thousand times with a sacrifice of honey, milk, ghee and lotuses

<footnote n="163">¹⁶³ Both manuscripts of the *Amaraugha* have *ānandakande* ('when the bulb of bliss...') instead of *ānandavṛnde* ('when an abundance of bliss...'). The compound *ānandakanda* can refer to 'an eight-petalled lotus, situated just below the *anābata* in the region of the heart' (TAK I: 195). More generally in yogic physiology, the *kanda* refers to a *cakra* or *ādhāra* situated between the penis (*janma*) or anus (*mūla*) and the navel (*nābhi*). See, for example, Śivopādhyāya's commentary on *Vijñānabhairavatantra* 30 and 33. Also, in the *Jayadrathayāmala* (4.27) and *Ciñcinīmatasārasamuccaya* (4.31–56), the *kanda* is situated between the *janma* and *kuṇḍalinī*. I wish to thank Somadeva Vasudeva for these references (p.c. 1.6.2019). In the *Vivekamārtanḍa* (16), the *kanda* is the bulb from which the *nāḍīs* emanate and is located between the penis and navel. However, in the context of *Amaraugha* 13, it would be strange for the *kanda*, as either a *cakra* or bulb, to move or rise upwards (*udeti*). Therefore, the reading of the *Amaraughaprabodha* (*ānandavṛnda*) seems more plausible and has been adopted.</footnote>

<footnote n="164">¹⁶⁴ For a discussion of the emendation *caturdhodīryate*, see Birch 2019: 954–955. The following alternative interpretation of verse 14 has been proposed by Dominic Goodall: 'There is one flood of nectar only, and when it is connected with Layayoga and the other [two yogas], it is called Rājayoga. How would this fourfold [yoga] be taught?'</footnote>

<footnote n="165">¹⁶⁵ The syntax of *Amaraugha* 15 is somewhat unusual. It seems that the term *tataḥ* was used here to indicate a sequence where the yogi first meditates on the one-syllabled *om*, and then meditates on a white Śiva and a mantra beginning with *om* in the heart. However, I do not understand the reading *tatpayobhinnamaṇḍale* in both manuscripts of *Amaraugha*. The compound *bhinnamaṇḍale* seems to connote a separate *maṇḍala*, in which case the intended meaning may have been that the final part of the meditative practice was to visualise the mantra (i.e., *tat*) in a separate *maṇḍala* that was somehow configured to represent the element of water (*payas*).</footnote>
in a fire pit for [every] tenth repetition, [the yogi] can even avoid a violent death.<fnref n="166" />

## Now, Layayoga

(17) Having observed the nectar trickling in his own body, [the yogi] should meditate on the white god, appearing as a *liṅga* and shining like a jewel, at Kāmarūpa.<fnref n="167" />

(18) From having done the practice continually for over six months, he enjoys supernatural powers and lives [an extra] three hundred years without wrinkles and grey hair.<fnref n="168" />

<footnote n="166">¹⁶⁶ It is possible that the author was simply describing death as horrific (*dāruṇa*), rather than referring to a specific type of death. However, I have translated it as the latter because it seems that the benefit of Mantrayoga, which is the lowest of the four yogas, should be commensurable with those of the higher yogas. Therefore, removing the possibility of a violent death, rather than death altogether, seems a lesser achievement than that of Layayoga, which extends one's life by three hundred years. The higher achievements of overcoming death and making the yogi an equal to Śiva are reserved for Haṭha and Rājayoga respectively. For a discussion of the peculiarities of this Mantrayoga, see the subsection 'Mantrayoga.'</footnote>

<footnote n="167">¹⁶⁷ The *Amaraugha's* reading of *kāmarūpam* ('[the god] whose form manifests at will') seems inappropriate here because the yogi is supposed to visualize this god in the form of a *liṅga*. It is likely that the *Amaraughaprabodha's* reading (*kāmarūpe*) was the original reading of the *Amaraugha*, and the corruption came about when the esoteric meaning of Kāmarūpa was misunderstood at some point. Kāmarūpa in this context is a location in the body rather than the famous pilgrimage site in Assam. Various locations, ranging from the *brahmarandhra* and middle of the brow to the genitals, are found in Tantric works, including the *Amṛtasiddhi*. For references, see Mallinson and Szántó 2021: 119 n. 144.</footnote>

<footnote n="168">¹⁶⁸ Both manuscripts of the *Amaraugha* have *siddhidaḥ* ('bestows supernatural powers') whereas those of the *Amaraughaprabodha* have *siddhibhāk* ('enjoys supernatural powers'). Although it is not inconceivable that an accomplished yogi might pass on *siddhis* to someone else, it is usually yoga techniques (rather than yogis) that are described as giving *siddhis*. Therefore, the reading of the *Amaraughaprabodha* is more plausible and has been adopted.</footnote>
## Now, Haṭhayoga

### [The Great Seal]

(19) [The yogi] should press the perineum with the heel of the left foot, hold [the foot of] the extended right leg with both hands, and then breathe in through the mouth.

(20–21) Having applied a lock to the throat,<fnref n="169" /> [the yogi] should hold the breath in the upper [part of the torso].<fnref n="170" /> Just as a snake hit with a stick becomes

<footnote n="169">¹⁶⁹ The phrase *kaṇṭhe bandhaṃ samāropyā* is describing what is commonly called jālandharabandha in yoga texts. Cf. *Haṭhapradīpikā* (3.70), ‘Having contracted the throat, [the yogi] should firmly fix the chin on the chest. This lock called Jālandhara prevents old age and death’ (*kaṇṭham ākuñcya hṛdaye sthāpayec cibukaṃ dṛḍham* | bandho jālandharākhyo ‘yaṃ jarāmṛtyuvināśakaḥ). Brahmānanda’s comment on *kaṇṭhe bandhaṃ samāropyā* in *Haṭhapradīpikā* 3.11 identifies it as jālandharabandha, ‘In the throat [means] in the region of the throat; lock [means] locking and having completely fixed [means] having performed it. The meaning is, ‘having performed jālandharabandha’ (*kaṇṭhe kaṇṭhadeśe bandhaṃ bandhaṇaṃ samyag āropya kṛtvā | jālandharabandhaṃ kṛtvety arthaḥ*).</footnote>

<footnote n="170">¹⁷⁰ The meaning of *Amaraugha 20b, dhārayed vāyum ūrdhvataḥ* (literally, ‘one should hold the breath above’), is somewhat obscure because it does not state the location where the breath is held in the body. This ambiguity appears to have produced a number of implausible readings in the *Amaraugha prabodha*. The reading of the *Amaraugha* is supported by early manuscripts of the *Haṭhapradīpikā*, as well as the *Jyotsnā*. The *Amṛtasiddhi’s* description of *mahāmudrā* does not contain a parallel instruction. In Brahmānanda’s commentary (*Jyotsnā* 3.10), he adds that the breath is held in the upper part of the central channel, which points to the effect of the root lock (i.e., *mūlabandha*). According to tradition, he says, this aim is accomplished by pressing the perineum and locking the tongue (*vāyum pavanam ūrdhvata upari suṣumṇāyām dhārayet* | anena mūlabandhaḥ *sūcitaḥ* | *sa tu yonisampīdanena jihvābandhanena ca caritārtha iti sāmpradāyikāḥ*). Although Brahmānanda’s understanding of *ūrdhvataḥ* as the upper part of the central channel is plausible, his reference to the tongue lock (*jihvābandha*) appears to hark back to his comments on *Haṭhapradīpikā* 1.45–46, a description of *padmāsana* in which the tongue is lifted and fixed at the base of the two front teeth (*rājadanta*).</footnote>
[straight] like a stick,<fnref n="171" /> so the goddess kuṇḍalinī suddenly becomes straight.<fnref n="172" /> Then she has a death-like state and resides in the vessel with two lids.<fnref n="173" />

<footnote n="171">¹⁷¹ The simile of beating a snake with a stick is also used in the *Gorakṣaśāataka* (56) and *Haṭhapradīpikā* (3.10, 3.67), as well as compendiums on yoga composed after the *Haṭhapradīpikā* (e.g., *Haṭhatattvakaumudī* 15.5) to describe the effect of locks (*bandha*) on kuṇḍalinī. On the significance of this metaphor, see the subsection ‘Forceful Vajrayāna and Śaiva Yogas.’</footnote>

<footnote n="172">¹⁷² I have translated the word *sahasā* as an adverb ('suddenly'). Alternatively, one could understand it as an adjective, in which case it would mean that ‘kuṇḍalinī becomes powerful (*sahasā*).’ However, it is difficult to reconcile this interpretation with the statement that follows (i.e., ‘kuṇḍalinī attains a death-like state').</footnote>

<footnote n="173">¹⁷³ There are at least two plausible ways of understanding *Amaraugha* 21 cd. One can assume that the referent of *asau* is kuṇḍalinī and then read *maraṇāvasthā* as a *bahuvṛhi*. This literally means, ‘kuṇḍalinī has the state of death’ or, in other words, she dies. However, in this case, it is unlikely that the author was referring to the literal death of kuṇḍalinī because *Amaraugha* 13–14 mentions the union of Śiva and Śakti at the aperture of the skull in the context of Rājayoga, which is the culmination of the practice. Therefore, it is likely that the author used the compound *maraṇāvasthā* to convey a comparative sense (i.e., ‘kuṇḍalinī has a state like death’). This would imply that the practice of *mahāmudrā* straightens and paralyses kuṇḍalinī so that she can be moved into the central channel (cf. *Haṭhapradīpikā* 3.67–68). The notion of paralysing kuṇḍalinī may have been inspired by the alchemical process of ‘killing’ (*māraṇa*) a substance to make it inert (see Mallinson and Szántó 2021: 22). However, *Amaraugha* 13–14 indicate that kuṇḍalinī was likely considered to go up the central channel. In keeping with the alchemical metaphor, *dvipuṭa* would refer to an alchemical vessel with two lids (*puṭa*), otherwise referred to as a *sampuṭa*. To have any plausible meaning here, one would have to interpret *dvipuṭa* as a bodily vessel created by applying the root lock below and the chin lock above, thus invoking the image of an alchemical vessel with two lids. The resulting import of this interpretation is that kuṇḍalinī is transformed forever from her sleeping, coiled state to a paralysed, straightened one. However, it is also possible (as later commentators state explicitly) that *dvipuṭa* means the two nostrils (*dvināsāpuṭa*) or, in the esoteric yogic body, the channels called *idā* and *piṅgalā*. In this instance, *asau maraṇāvasthā* would mean the well-known death of *prāṇa* or, in other words, the absence of breath in the nostrils that arises in spontaneous breath retentions (*kevalakumbhaka*) and Rājayoga. According to Brahmānanda in *Jyotsnā* 3.12, ‘the state of death arises, whose abode is the two channels *idā* and *piṅgalā*, when kuṇḍalinī has awoken and *prāṇa* has entered *suṣumṇā* because of the absence of *prāṇa* in the two channels’ (*dve puṭe idāpiṅgale āśrayo yasyāḥ sā maraṇāvasthā jāyate | kuṇḍalibodhe sati suṣumṇāyām praviṣṭe prāṇe dvayoḥ puṭayoḥ prāṇaviyogāt*).</footnote>
(22) Problems, such as the great afflictions, [and] death and so forth are destroyed.<fnref n="174" /> It is for this reason that the most wise call it the ‘great seal’ (mahāmudrā).<fnref n="175" />

(23) That practitioner who [practises] a firm great seal succeeds.

[The Great Lock]

And [now] the great lock, the destroyer of old age and death, is taught.<fnref n="176" />

(24) [The yogi] should breathe in the air through the mouth, then place the chin firmly on the chest,<fnref n="177" /> contract the perineum, and fix the mind on the middle [channel].<fnref n="178" />

<footnote n="174">¹⁷⁴The reading of Haṭhapradīpikā Ms. No. G25-2 mahākleśā yato doṣāḥ ('Since great afflictions and problems') is more elegant than mahākleśādayo doṣāḥ of the Amaraugha's β manuscripts. However, the insertion of yataḥ may have been an ingenious attempt to improve an awkward reading that also occurs in many manuscripts of the Haṭhapradīpikā. The Amaraugha prabodha's reading (mahārogā mahākleśā) appears to be another effort at improving mahākleśādayo doṣāḥ.</footnote>

<footnote n="175">¹⁷⁵ The Amaraugha's final verse on mahāmudrā, which was borrowed by Svātmārāma (Haṭhapradīpikā 3.13), contains an explanation of the name mahāmudrā that is easier to understand than the rather obscure statement in Amṛtasiddhi 11.11ab, ‘the name of [mahāmudrā] is celebrated by the first syllables of its words’ (asyāś ca prathitaṁ nāma padānāṁ prathamākṣaraiḥ). The Amaraugha's explanation is similar to the Vivekamārthaṇḍa's (63ab), which is another early source on mahāmudrā. The author of the Vivekamārthaṇḍa states that mahāmudrā is so-called because it causes great supernatural effects in people (kathiteyaṁ mahāmudrā mahāsiddhikarī nṛṇāṁ).</footnote>

<footnote n="176">¹⁷⁶ For a discussion of the posture of the great lock, see footnote 88.</footnote>

<footnote n="177">¹⁷⁷The emendation of niṣpīḍya in Amaraugha 24c is supported by early manuscripts of the Haṭhapradīpikā (G25-2, 2241, 30109). Given the syntax of Amaraugha 24b, a gerund is required in 24c. Alternatively, one could read nibhṛtya in the sense of ‘having placed.’ Although nibhṛtya is closer to the transmitted word and attested by manuscripts of the Haṭharatnāvali (see testimonia), it does not occur elsewhere in Sanskrit works, as far as I am aware.</footnote>

<footnote n="178">¹⁷⁸ When commenting on this verse in the Haṭhapradīpikā, Brahmānanda (Jyotsnā 3.20), Bālakṛṣṇa (Yogaprakāśikā 5.24), and Bhavadevamiśra (Yuktabhavadeva 7.196) agree in interpreting madhya as suṣumṇā, which I have translated here as ‘the middle channel.’ This seems the most plausible interpretation.</footnote>
(25) And this [lock] initiates an upward flow in all the channels.<fnref n="179" /> It produces a confluence at the three main channels,<fnref n="180" /> [and] causes the mind to reach Kedāra.<fnref n="181" />

[The Great Piercing]

(26) Like a beautiful and graceful woman without a man, the great seal and lock are barren without the great piercing.

(27) Then,<fnref n="182" /> [the yogi] should tap on the hips,<fnref n="183" /> after very firmly blocking the flow of the bodily winds with the throat seal and performing inhalation and retention.<fnref n="184" />

<footnote n="179">¹⁷⁹ The Amaraugha's reading, ႊrdhvamgativibodhakaḥ ('awakens an upward flow'), is somewhat odd (as one might expect ṟatinirodbakaḥ instead) but this reading also found in early versions of the Haṭhapradīpikā (see testimonia). See the section on 'Haṭhayoga' for an explanation of the upward flow caused by the great lock.</footnote>

<footnote n="180">¹⁸⁰ The term *riveṇī* is used in the *Śivasaṃhitā* (5.169-172) to refer to the confluence of the Gaṅgā, Yamunā and Sarasvatī rivers, which are equated with *iḍā, piṅgalā* and the central channel, respectively. In the *Yogaprakāśikā* (5.27), Bālakṛṣṇa gives the same information (*iḍā ditritayarūpiṇī yā driveṇī gaṅgā yamunā sarasvatī rūpā tayā prāṇavāyoh sambandhaṃ [...]*). The *Gheraṇḍasaṃhitā* (5.88) locates it in the nostrils. For references in other Śaiva works, see Birch 2019: 967.</footnote>

<footnote n="181">¹⁸¹ When commenting on this verse in the *Jyotsnā* (3.24), Brahmānanda locates *kedāra* between the eyebrows as Śiva’s abode (*kedāraṃ bhruvor madhye śivasthānaṃ kedāraśabdavācyaṃ taṃ manaḥ svāntaṃ prāpayet*). However, different locations can be found in other texts. For example, in the *Jābāladarśanopaniṣat* (48), *kedāra* is located in the forehead (*lalāṭaka*). In the *Khecarīvidyā*, it is located at the *cūlitala*, which is at the back of the head and above the nape of the neck (Mallinson 2007: 214 n. 285). In the *Yogaprakāśikā* (5.27), Bālakṛṣṇa equates it with the *brahmarandhra*. The same location is found in the *Gorakha Bānī* (1946: 256, section 19). For further information on *riveṇī* and *kedāra* in earlier Śaiva texts, see Birch 2019: 967.</footnote>

<footnote n="182">¹⁸² Here the word *punar* ('then') indicates that the practice of *mahāvedha* follows directly after *mahābandha*. In other words, the three *mudrās* are meant to be practised consecutively in the same sequence as they appear in the text.</footnote>

<footnote n="183">¹⁸³ The *Amaraughaprabodha’s* reading of *kaṭyāṃ* has been adopted here. The more detailed description of this practice in the *Amṛtasiddhi* indicates that the hips tap against the heels (see footnote 97). However, in the *Haṭhapradīpikā* (3.26), the tapping motion is described as striking the buttocks on the ground (see footnote 101).</footnote>

<footnote n="184">¹⁸⁴ The compound *susthiraṃ* in 27b has been read with the gerund *ārudhya* in 27c because</footnote>
(28) With his hands and legs [placed] evenly on the ground,¹⁸⁵ he should pierce gradually the four seats with the breath.¹⁸⁶

(29) [The yogi] should tap the great Meru with the very tips of his thunderbolt breaths.¹⁸⁷ Having entered the two-lidded vessel, the breath quickly bursts [upwards].¹⁸⁸

it appears to refer to the application of the throat lock rather than to the tapping of the hips. This meaning is more clearly expressed in the parallel version of the *Haṭhaprādi:pikā* (3.25), ‘having firmly blocked the flow of the bodily winds with the throat seal’ (*vāyūnāṃ gatim āvṛtya nibhṛtaṃ kaṇṭhamudrayā*).

¹⁸⁵ The description of yogi’s posture for the practice of *mahāvedha* is somewhat vague in the *Amaraugha*. For a discussion of this, see the section called ‘Haṭhayoga’.

¹⁸⁶ There are no other references to the four seats (*catuṣpīṭha*) in the *Amaraugha*. Furthermore, there is no allusion elsewhere in the text to a system of four knots, *cakras* or *ādhāras* that may be relevant here. This hemistich is similar to one in the *Amṛtasiddhi* (13.5cd). However, like the *Amaraugha*, there is no further mention of a set of four seats in the *Amṛtasiddhi*. There is early evidence for a four *cakra* system in Śaivism (see *Mālinīvijayottaratantra* chapters 19 and 20), so it is not impossible that Śaivas understood the reference to *catuṣpīṭha* in the *Amaraugha* as four *cakras*, particularly in light of the fact that a *cakra* may have a deity placed in it. I wish to thank Somadeva Vasudeva and Shaman Hatley for their comments on the term *catuṣpīṭha* and Somadeva Vasudeva for the reference in the *Mālinīvijayottaratantra*.

¹⁸⁷ On the meaning of Meru, see footnote 161. The compound *vāyuvajrāgrakoṭibhiḥ* ('very tips of thunderbolt breaths') is an emendation based on the *Amaraugha's* reading of °prakoṭi°, a rare word that can be understood to mean 'the very tips.' It may have given rise to the clearer reading *vāyuvajrāgrakoṭibhiḥ* in *Amṛtasiddhi* 13.7d, which was misunderstood in the transmission of the *Amaraughaprabodha* (*vāyuvajrāgnikoṭibhiḥ*). I have retained °prakoṭi° because its meaning is plausible and it appears in the same verse in both the *Upāsanāsārasaṅgraha* and *Varāhopaniṣat* (see the apparatus of the edition for references). I am yet to find another instance where the breath is likened to a thunderbolt.

¹⁸⁸ The compound *puṭadvaya* seems to be equivalent to the term *dvipuṭa* in *Amaraugha* 21. If an alchemical metaphor was intended here, then *puṭadvaya* would refer to the double-lidded vessel created by the simultaneous application of the root and chin locks (see footnote 173). Their application, along with the tapping motion, forces the breath upwards, piercing the knots. The compound *puṭadvayam* does not occur in the *Amṛtasiddhi* but, in other works, it refers to the two nostrils (e.g., *Mṛtyuvañcanopadeśa* 2.20, *Vimalaprabhā* 2.47, *Haṭhayogasaṃhitā* p. 62, *Yuktabhavadeva* 7.187, *Śivasvarodaya* 151, *Haṭhatattvakaumudī* 36.44–45, etc.). In this case, the verse appears to **stating** that the breath passes over the nostrils (*puṭadvayaṃ samākramya*) and bursts upward through the central channel.
(30) [The yogi] should know the connection between moon, sun and fire for [gaining] immortality.<fnref n="189" /> The state of one who has died has arisen, so how can there be fear of death?

[The Practice of the Three Seals]

(31) A great secret, this triad destroys old age and death, increases the [body's] fire and bestows powers, such as minimisation.

(32) And [when] it is practised eight times, every three hours, every day, it always brings about a store of merit and destroys an ocean of demerit.<fnref n="190" />

(33) A little [should be done] at the beginning of the practice by only those who have received correct instruction.<fnref n="191" /> In the beginning, [the yogi] should avoid frequenting fire, women and roads.

[The Four Stages of Yoga]

(34) The four stages of yoga in all yogas are ‘beginning’ (ārambha), ‘unified’ (ghaṭa), ‘accumulation’ (paricaya) is the third, and ‘perfection’ (niṣpatti).<fnref n="192" />

<footnote n="189">¹⁸⁹ The terms soma (moon), sūrya (sun) and agni (fire) are prominent in the metaphysics of the Amṛtasiddhi, in which the internal and external conjunctions (sambandha) of the sun and moon are discussed, along with the fire’s relationship with the sun (see Amṛtasiddhi 4.8-12, 5.2). This could be the intended meaning of Amaraugha 30ab. However, the Amaraugha does not elaborate on the locations and functions of the sun and moon and so, from a more general Śaiva point of view, the conjunction of the moon, sun and fire would have been understood as the point at which the three main channels (i.e., iḍā, piṅgalā and suṣumṇā) conjoin. For references to these channels as sun, moon and fire in earlier Śaiva texts, see footnote 120.</footnote>

<footnote n="190">¹⁹⁰ Cf. Amṛtasiddhi 14.7, ‘For the sake of increasing all enjoyments, the yogi should undertake the practice day and night, uninterrupted, every three hours’ (abhyāsam ārabhed yogī sarvopabhogavṛddhaye | divārātram avichinnaṃ yāme yāme tathā tathā).</footnote>

<footnote n="191">¹⁹¹ Cf. Amṛtasiddhi 19.10, ‘It is traditionally thought that the practice [should be done] eight times, night and day, by one who has had correct training. But one who is practising for the first time should do it very gradually’ (ahorātre ‘ṣṭadhābhyāsaḥ samyakśikṣāvataḥ smṛtaḥ | yaḥ punaḥ prathamābhyāsī tena kāryaḥ kramāt kramāt).</footnote>

<footnote n="192">¹⁹² The Amaraughaprabodha’s reading (yogāvasthā caturvidhā) has been adopted because it is close to the parallel verses in the Amṛtasiddhi and Haṭhapradīpikā (see the testimonia for details). The redundant pronoun in the Amaraugha’s reading (cetasas tasya bhūmikāḥ)</footnote>
[The Beginning Stage]

(35) Because of piercing Brahmā's knot in that manner, bliss arises in the void, [and] the unstruck resonance, which has various [musical] sounds, is heard in the body.

(36) In the beginning [stage], which is [the first phase of meditative] voidness and in which the heart is full [of bliss], one becomes a yogi with a divine body, splendour, a divine smell and freedom from disease.

[The Unified Stage]

(37) In the second [stage], the breath is unified and goes into the middle channel. The yogi's posture becomes firm. He then becomes a gnostic [and] equal to a god.

(38) Then, because of piercing Viṣṇu's knot, there arises a pounding [sound] that points to supreme bliss in the [state] beyond the void. Then the sound of a kettledrum occurs.<fnref n="193" />

[The Accumulation Stage]

(39) Having pierced [Viṣṇu's knot] in the third [stage], a sound whose resonance is like a bass drum arises. Then, the great void, which supports all supernatural powers, manifests.

(40) From [the yogi's] pleasure in supreme bliss,<fnref n="194" /> there arises innate bliss. He becomes free of disease, suffering, old age, death, hunger and sleep.

and the other faults in the first hemistich suggest that this verse was rewritten, somewhat unsuccessfully, at a later time.

<footnote n="193">¹⁹³ The occurrence of the word *vimarda* ('pounding') is somewhat odd here, but it is likely an original reading as it is supported by all the witnesses. Furthermore, *vimarda* likely derives from the original Buddhist source in which it would have denoted one of the four moments integral to Vajrayāna (Isaacson and Sferra 2014: 106-108). However, it appears that a general sense of *vimarda* was intended in the *Amaraugha* as the four moments (*kṣaṇa*) were written out of the text. For further discussion, see Birch 2019: 968-969.</footnote>

<footnote n="194">¹⁹⁴ The *Amaraugha's* reading *paramānandarocitvāt* is somewhat strange as one would expect *vurucitvāt* rather than *rocitvāt*. However, the latter has been accepted under the assumption that</footnote>
[The Perfection Stage]

(41) Then, having pierced Rudra's knot, the breath goes to all the seats.¹⁹⁵ In [the stage of] perfection,¹⁹⁶ a flute-like sound becomes the sound of a resonating lute.¹⁹⁷

Now, Rājayoga

(42) Then, the mind having become one [with the sound] is called Rājayoga.¹⁹⁸
That yogi becomes a creator and destroyer, an equal to god.¹⁹⁹

(43) There is no resonance, no bondage, no consciousness nor even unconsciousness, [and] no subsequent practice whatsoever.²⁰⁰ [This] is called Rājayoga.

the spelling °roci° was adopted for metrical reasons. In spite of its strangeness, the *Amaraugha's* reading is preferable to the *Amaraughaprabodha's* because the yogi is supposed to progress at this point from the supreme bliss (*paramānanda*) that arose in the second stage (*Amaraugha 38*) rather than from bliss of the mind (*cittānanda*).

¹⁹⁵ This could be referring to the four seats mentioned earlier (see footnote 186). However, it is not uncommon in manuscripts of Śaiva Tantras for both *sarva* and *śarva* to refer to Śiva, so the compound *sarvapīṭha*° could be understood as Śiva’s throne (p.c. Dominic Goodall, January 2018). It is also worth noting that the oldest dated manuscript of the *Haṭhapradīpikā* (Ms. No. 30109) has the reading *śarvapīṭha*° and so does the *Jyotsnā* (4.76).

¹⁹⁶The *Amaraughaprabodha's* reading of *niṣpattau* is more likely the original as the other stages are denoted in the locative case in earlier verses of this passage.

¹⁹⁷ The conjectured reading *kvaṇadvīṇākvaṇo* ('the sound of a resonating lute') is based more on manuscripts L₃ and L₂ of the *Amaraughaprabodha*. Also, *Amṛtasiddhi* 31.2 mentions that the sound of a lute (*vīṇā*) arises in the perfected stage, and manuscripts of an old version of the *Haṭhapradīpikā* have readings close to *kvaṇadvīṇākvaṇo* (see the testimonia).

¹⁹⁸This definition of Rājayoga as a particular state of mind is consistent with the definition at *Amaraugha* 3d. One might infer that the minds of those yogis who achieve Rājayoga by means of Mantra and Laya would unite with the objects of their meditations, namely, a white Śiva.

¹⁹⁹Within a Śaiva milieu, the term *iśvarasama* ('an equal to god') implies that the yogi is liberated. On the significance of *iśvarasamatā*, *iśvarasamāna*, *śivatulya*, etc., in early Śaiva views of liberation, see Sanderson 1992: 284 n. 15 and Watson, Goodall and Sarma 2013: 18, 40, 49–50, 63–65.

²⁰⁰The readings of each recension diverge significantly in 43cd. The *Amaraugha's* reading (*nābhyāsam antaraṃ kiñ cit rājayogo nigadyate*) appears to be corrupt because the word
(44) The universe is dissolved at the [yogi's] pleasure into what is called the liṅga;²⁰¹ the power of consciousness, which is difficult to grasp because of its unfathomable form, lights up the three worlds; gnosis removes all obstacles of wealth, sense objects and worldly interaction;²⁰² [and] the mind playfully destroys the veil [covering] unlimited time.²⁰³

antaram does not make good sense here. Also, it seems that abhyāsa was intended as a neuter nominative noun, which is rare but not impossible in this register of Sanskrit. The reading of the Amaraughaprabodha (nābhyāsadustaraṃ kiñ cit rājayogo nigadyate) is somewhat more intelligible, but appears to be an attempt to rewrite the second hemistich because its meaning (i.e., 'nothing whatsoever cannot be conquered by this practice [...]') is not so easy to construe with the previous hemistich. For these reasons, I have adopted the conjecture uttaram, which makes good sense and is reasonably close to the readings of both recensions.

²⁰¹ This definition of the liṅga is similar to others in earlier Śaiva works, in particular Mālinīvijayottaratantra 18.3ab: 'One should worship the liṅga of the self in which the universe is dissolved' (yajed ādhyātmikaṃ liṅgaṃ yatra līnaṃ carācaram). Similar notions of the liṅga can be found in Nīśvāsaguhya 1.100 (kathaṃ līyej jagat sarvaṃ liṅge caiva carācaram), Pañcārthabhāṣya 1.6.7 (līyanāl liṅganāc ca liṅgam), Mālinīślokavārttika 2.61 (etad avyaktaliṅgaṃ tan naraśaktiśivātmakam | yatra viśvam idaṃ līnaṃ yad antaḥsthaṃ ca gamyate), Kaulajñāna-nirṇaya 3.10cd (tena liṅgaṃ tu vikhyātaṃ yatra līnaṃ carācaram) and Śivayogapradīpikā 3.61ab (carācaralayasthānaṃ liṅgam ākāśasaṃjñikam).

²⁰² The reading, aśeṣavastuviṣayavyāpāravārāpaha ('all obstacles of wealth, sense objects and worldly interaction'), is a conjecture based on S₂, which is the only witness of the Amaraugha to have a metrical reading for this verse quarter. The other manuscript S₁ points to a more positive definition of gnosis with the word avaham. To make sense of this and restore the metre, one could conjecture, 'that is gnosis which brings knowledge of all things, subjects and worldly interaction (taj jñānaṃ yad aśeṣavastuviṣayavyāpāravārttāvaham). I wish to thank Somadeva Vasudeva for this conjecture.

²⁰³ The Sanskrit compound asīmakāla°, which I have translated as 'unlimited time', literally means 'time without boundaries.' It appears to be referring to time without the distinct boundaries of past, present and future, in which case this verse is stating in a poetic way that the mind of the yogi in Rājayoga knows past, present and future.
[Conclusion]

(45) The glorious Gorakṣanātha, who always dwells in Rājayoga, has taught Laya, Mantra and Haṭha solely for [accomplishing] Rājayoga.<fnref n="204" />

(46) [The teacher] should examine [a student's capability] according to their body.<fnref n="205" /> What will [a student] who is brilliant in [only] speech achieve?<fnref n="206" /> Do some yogis really become [yogis] simply by discussing it?

Thus, the *Amaraugha* taught by Gorakṣa is complete.

<footnote n="204">²⁰⁴ I have translated *sadāmaraughavartinā* as ‘one who always dwells in Rājayoga’ on the basis of *Amaraugha* 14 and because this meaning seems to fit the context of the verse. However, one could alternatively translate it as ‘one who always exists in the lineage of the *siddhas*.’ It seems plausible that the author intended to denote both meanings here.</footnote>

<footnote n="205">²⁰⁵ The verb *parīkṣeta* seems to be have been used here in its more technical sense, which refers to a teacher examining a student. For an example of this usage in an early Śaiva text, see the *Niśvāsatattvasaṃhitās Mūlasūtra* 8.7ab (*suparīkṣya ca dātavyaṃ na ca nāstikanindake*) and *Uttarasūtra* 5.46cd (*suparīkṣya pradātavyam abdatrayanivāsine*). I wish to thank Dominic Goodall for this observation.</footnote>

<footnote n="206">²⁰⁶ The transmission of the *Amaraugha* has not preserved a plausible reading for 46b. The *Amaraughaprabodha* transmits *vākpāṭhaḥ kiṃ kariṣyati*, which could be rendered as, ‘what will reading words accomplish?’ However, in light of the next hemistich, which asks rhetorically whether some people could really become yogis simply by conversing with others, it seems more likely that the subject of the verb *kariṣyati* was a person, in this case, one skilled in speech (i.e., *vākpaṭuḥ*), as suggested by Mallik’s edition (1954: 77).</footnote>
Annotated Translation of the

*Amaraughaprabodha*
<figure><img src="image_23.png" /></figure>
# Annotated Translation of the *Amaraughaprabodha*

(1) *Om*. Homage to Śiva and Mīnanātha. Homage to Cauraṅgīnātha and the wise Siddhabuddha.

## [Introduction]

(2) Gorakṣanātha has taught the awakening, which is cognition, for those who have undertaken Laya, [Mantra and Haṭha] and whose minds are keen on disputation.

(3) [The first of the four yogas is] Laya, [the second] Haṭha, the third Mantra, and the fourth Rājayoga, which is free from the state of duality.

(4) Layayoga is taught as the [method] of dissolving the constant flow of mental activity. Haṭhayoga is intent on the regulation of breathing.<fnref n="207" /> Mantra-yoga is dependent on mantra deities, and Rājayoga is that [meditative state] free of mental activity.

(5) Sometimes Rājayoga is twofold, herbal and mental. Also, Haṭhayoga is sometimes twofold because its practice [may depend on] either the breath or generative fluid.

(6) Without the glorious Rājayoga, which is an abode of power that is eternal bliss,<fnref n="208" /> ṭa mantra cannotṭ cause the attainment of the six magical acts; in no way whatsoever does the mind attach [itself], like a fly, to [focal points],

<footnote n="207">²⁰⁷ It is worth noting that the compound *prabhañjanavidhānarataḥ* also implies that Haṭha-yoga depends on the action of ‘breaking’ (*prabhañjana*), which reflects the basic meaning of *haṭha* as ‘violence.’ In the context of the Haṭhayoga taught in the text, this might refer to the violence inflicted on *kuṇḍalinī* by the practice of the great seal or the destruction of the knots in the central channel by the great piercing.</footnote>

<footnote n="208">²⁰⁸ My understanding of *Amaraughaprabodha* 6cd is based on a conjecture. The manuscripts, as well as the edition, have *nityānandamayāt prabhāvanilayāt* (‘[Rājayoga] which is full of eternal bliss and an abode of power’). The problem with this reading is that *prabhāva* (‘power’) does not relate to anything. Therefore, the conjecture *nityānandamayaprabhāvanilayāt* (‘an abode of power that is eternal bliss’) has been adopted as a solution.</footnote>
such as the brow and nose;<fnref n="209" /> and the various practices of yogis do not make
the breath go into the base [cakra].

(7) One reciting mantras would never obtain kinghood in the manner of a king;<fnref n="210" /> one meditating every day does not obtain even the first union with divine women; a horse would not arise from an elephant, a camel from a donkey and boiled rice from gruel; tell [us], O lord, how could these [things] be forced to happen without your power?<fnref n="211" />

(8) Some drink urine and faeces, their own waste; some eat saliva for food; some, having made use of wooden probes,<fnref n="212" /> draw up their semen as it falls into a woman's vagina, [and] some who are skilled in moving the air through the tubes of their entire body consume their bodily constituents. They do

<footnote n="209">209 The comparison of an insect (kiṭa) with the mind seems plausible in this context. In fact, the simile of the fly is used elsewhere to refer to something constantly on the move; e.g., Nāradaparivrājakopaniṣat 4.16 (grāmānte nirjane deśe niyatātmāniketanaḥ | paryaṭet kiṭavad bhūmau varṣāsv ekatra saṃvaset). The idea is that, without Rājayoga, the mind remains like a fly and never settles on the object of meditation.</footnote>

<footnote n="210">210 The manuscripts of the *Amaraughaprabodha* have *mantrayata* instead of the *Amaraugha's* *mantrapara*. I am yet to find the term *mantrayata* attested in another text as referring to a practitioner of mantra repetition. Although the participle *yata* usually means 'restrained,' it is possible that it might have been used in *mantrayata* to refer to one guided or supported by mantras, that is to say, one reciting mantras.</footnote>

<footnote n="211">211 The *Amaraughaprabodha* reading for the second half of this verse is significantly different from the *Amaraugha's*. This suggests that the redactor of the *Amaraughaprabodha* rewrote the hemistich. The intended meaning is not clear and it is difficult to construe the second half of the verse with the first, owing to the imperative verb (i.e., *vada*) in the last quarter. Also, I have had to conjecture a negative particle in the third quarter (i.e., *kharācca* to *kharānna*) as this statement must be construed with the final phrase ‘without your power’ (*sviyaṃ prabhāvaṃ vinā*). Furthermore, it is difficult to understand *haṭhataḥ* in this context. Even though it can mean a forcible action that transgresses the normal order (see Birch 2011: 546 n. 100), it seems rather odd that one might want to create a horse from an elephant and so forth.</footnote>

<footnote n="212">212 The compound *kāṣṭhapraviṣṭa* ('one who has made use of wooden probes') has been conjectured on the assumption that it is referring to an ancillary practice for *vajrolimudrā*, in which stalks of distinct vine plants (e.g., *amṛtālatā*) are inserted into the urethra as deep as ten finger-breadths for up to three hours, in order to prevent the loss of semen. The practice is explained in detail in the *Haṭhābhyāsapaddhati* (Birch and Singleton 2019: 28–31).</footnote>
not gain perfection of the body without this Rājayoga, in which one's mind is absent.

(9) When the mind has attained union and the breath is moving in the central channel,<fnref n="213" /> then this is thought to be† *amaroli* and *vajroli*.<fnref n="214" />

(10) And thus in the *Śrīsampuṭa*:<fnref n="215" />

> Holding his restrained breath forcefully, [the fisherman Mīnanātha<fnref n="216" />] was swallowed into the fish's belly. Having suddenly freed the fisherman before he was conscious, Śiva taught him and then said that from now on there would be no death. The Lord frequently taught Mīnanātha along with Pārvatī. [Thereafter, the fisherman] lived a long time.<fnref n="217" />

<footnote n="213">²¹³ On the meaning of *samatva* as ‘union,’ cf. *Vivekamārthaṇḍa* 164 (*yat samatvaṁ dvayor atra jīvātmaparamātmanoḥ* | *samastanaṣṭasaṃkalpaḥ samādhiḥ so ’bhidhiyate*) and *Śāradātilakatantra* 25.27 (*samatvabhāvanā nityaṃ jīvātmaparamātmanoḥ* | *samādhim āhur munayaḥ proktam aṣṭāngalakṣaṇam*). A slightly different interpretation, perhaps more in keeping with Pātañjala-yoga, is found in Brahmānanda’s commentary on the parallel verse in the *Jyotsnā* (4.14), in which he glosses *samatva* as the ‘the state resembling the flow of thought in the form of the object of meditation’ (*samatvam dhyeyākāravṛttipravāhavattvam*).</footnote>

<footnote n="214">²¹⁴ The second half of verse 9 has been lost in the available transmission of the *Amaraugha-prabodha*. It appears that the *Amaraugha’s* reading of *tadāmaraughavajrolis* may have become *eṣāmarolivajrolī* in the *Amaraughaprabodha*, perhaps, owing to contamination from manuscripts of the *Haṭhapradīpikā* (cf. 30069 *eṣā naulīti vajrolī* and 30051 *tadāmarolivajrolis*). Confusion over the words *amaraugha* and *amaroli* is easily explained by the fact that the latter is the name of a variation of *vajroli* in some yoga texts, such as the *Dattātreyayogaśāstra* (31), *Śivasaṃhitā* (4.95) and *Haṭhapradīpikā* (3.90). The manuscripts of the *Amaraughaprabodha* have different readings for the fourth verse quarter and none of them make sense to me, so I have made a conjecture based on a similar reading in manuscript 30069 of the *Haṭhapradīpikā* (see testimonia). Since the conjectured reading is unsatisfactory in light of the manuscript evidence, I have placed crux marks either side of it.</footnote>

<footnote n="215">²¹⁵ I am yet to find this verse in another work, and have not identified the text cited here as the *Śrīsampuṭa*. Apparently, this verse is not in the Vajrayāna work called the *Sampuṭa* or *Sampuṭodbhava* (p.c. Péter-Dániel Szántó 27.4.2017).</footnote>

<footnote n="216">²¹⁶ Mīnanātha is one of the names of Matsyendranātha (Sanderson 2007: 264 n. 94).</footnote>

<footnote n="217">²¹⁷ The syntax of this verse is very awkward. The subject of the verb *avadat* ('he taught') in the fourth verse quarter seems to be *bhagavān* ('lord'), which is in the second quarter. At the</footnote>
(11) If one can live free from affliction in transmigration by [supposedly] taking herbs, why do doctors die, afflicted by disease and consumed by old age?

(12) Those who are clever in following the [teachings of] Caraka and are desirous of hearing the *Suśrutasaṃhitā* have minds that are unstable. How can any person be indestructible without the medicine of the no-mind state?

(13) Generative fluids and the internal resonance, the great medicines, exist in all beings. Having not known them, all those without a guru die.

(14) One should move [internally] the restrained breath and fan the sun and fire. Flaming, it moves from there and the generative fluid moves into the mountain.²¹⁸

(15) For one who knows the essence of both [generative fluids and resonance] from the teachings of a true guru, how can there be fear of bodily affliction, old age, disease, sin and death?

(16) When the lord of thoughts is still and the sun goes completely to the path of Meru;²¹⁹ when its fiery state has increased, the moon melts and the body is quickly made full [of nectar]; when an abundance of bliss rises up, and the darkness of delusion, such as [thoughts of] 'yours' and 'mine', departs, and when the aperture of the skull bursts open, the extraordinary and unprecedented union of Śiva and Śakti prevails.

end of the fourth quarter, the reader must infer that the subject changes back to the fisherman Matsyendra, seeing that this is the only way to make sense of the final statement *ciraṃ jīvati* ('he lives a long time'), the verb being a conjecture.

²¹⁸ The term *parvate* ('into the mountain') is a likely attempt, probably by the redactor of the *Amaraughaprabodha*, to improve an infelicitous expression at the end of this verse in the *Amaraugha* (see footnote 157). One can guess that *parvata* was intended here to refer to Mount Meru, in other words the spine (see footnote 161), which is mentioned later by name in both the *Amaraugha* (13 and 29) and *Amaraughaprabodha* (16 and 40). However, generally speaking, generative fluids are supposed to move through the central channel.

²¹⁹ On the meaning of Meru, see footnote 161.
(17) For only the unique divine stream [of teachings] (*amaraugha*) has the name Rājayoga. How is it conjoined with Laya and [other yogas] and taught as a fourfold [system]?

[The Four Types of Practitioner] <fnref n="220" />

(18) The four types of practitioner are known as weak, average, capable and exceptional. In this system, the four are said to [form] a hierarchy.

(19) One who is inactive, half-hearted, dependent on others, foolish, affected by illness, lacking bravery and a householder is traditionally considered a weak [practitioner].

(20) One whose intellect, practice and body are ordinary, who has an unremarkable guru,<fnref n="221" /> who is mediocre in all activities and of unexceptional courage is called [an average practitioner].<fnref n="222" />

(21) One who has patience, strength and prudence, who is youthful, courageous, self-sufficient, resilient and valiant is called a capable practitioner.

<footnote n="220">²²⁰ This passage on the four types of practitioner is not in the *Amaraugha*. It appears to be a redaction of chapters 15-18 of the *Amṛtasiddhi* and 5.13-24 of the *Śivasaṃhitā*. For a discussion on this passage in the context of how the *Amaraughaprabodha* was redacted, see Birch 2019: 954.</footnote>

<footnote n="221">²²¹ The meaning of *samāśraya* (translated as ‘unremarkable guru’) is not entirely clear to me. It does not have an equivalent in the *Amṛtasiddhi* or *Śivasaṃhitā*, and seems to be contrasted with *mahāśraya* in *Amaraughaprabodha* 22, which is one of the qualities of the exceptional practitioner. One wonders whether the intended compounds were *samāśaya* (‘of average disposition’) and *mahāśaya* (‘magnanimous’). Seeing that all of the witnesses have both *samāśraya* and *mahāśraya*, I have accepted them. Literally meaning ‘one who has an average/great support,’ I have understood them as most probably referring to the student’s guru or patron. I wish to thank Nirajan Kafle for this suggestion.</footnote>

<footnote n="222">²²² In the context of four types of practitioners, *madhyasattva* could simply be a synonym for the average practitioner (*madhyasādhaka*), rather than ‘a person of unexceptional courage.’ However, seeing that the weak practitioner is described as having insufficient courage (*hīna-sattva*) and the capable practitioner as ‘courageous’ (*sattvavān*), it seems that *madhyasattvaḥ* was intended to refer to the degree of courage of the average practitioner.</footnote>
(22–23) One whose practice is done according to all scripture, who is beautiful, strong, heroic, undeluded, endowed with all [good qualities], steady, has a great guru and a special body is a truly exceptional practitioner. [The exceptional] cross over the ocean of worldly existence and also lead others across.

(24) Mantrayoga is given to the weak and Layayoga is said to be for the average. [The guru] should give Haṭhayoga to the capable, and *amaraugha* (i.e., Rājayoga) is for the exceptional.<fnref n="223" />

Among those, Mantrayoga [is as follows]:

(25–26) Having meditated on *om*, the mantra with one syllable, then a blissful Śiva and [a mantra] beginning with *om* in the heart, †[and then] in a maṇḍala divided twelve times,†<fnref n="224" /> and from repeating the mantra one hundred thousand times and having performed a sacrifice of honey, milk, ghee and lotuses for [every] tenth repetition, [the yogi] can avoid the most violent death.

Now, Laya

(27) Having observed the nectar flowing in his own body, [the yogi] who should meditate on the god Śiva, appearing as a *liṅga* and shining like a jewel, at Kāmarūpa.

<footnote n="223">²²³ The verb *dadyāt* in *Amaraughaprabodha* 24 suggests that someone, most probably the guru, allocated one of the four yogas to a student. Within the broader context of this verse, such a decision was obviously based on the guru's assessment of the student's capabilities.</footnote>

<footnote n="224">²²⁴ The meaning of the phrase *dvādaśe bhinnamaṇḍale*, which is in all manuscripts of the *Amaraughaprabodha*, eludes me. I have translated it as though the redactor intended *dvādaśa-bhinnamaṇḍale* but was forced to write *dvādaśe* for metrical reasons. A *maṇḍala* divided twelve times may have been required for a mantra with twelve syllables so that each syllable could be located within a separate division, perhaps represented as petals. Alternatively, it might be possible that *dvādaśe* is a truncated form of the word *dvādaśānte*, which usually refers to an important point in the yogic body that is twelve finger-breadths above the *brahmarandhra* (TAK III 2013: 210–212). In this case, the yogi would meditate on Śiva and the mantra in the *dvādaśānta*, which is visualised as a separate *maṇḍala*.</footnote>
(28) From having done the practice continually for over six months, he enjoys supernatural powers and lives [an extra] three hundred years without wrinkles and grey hair.

## Now, Haṭha

### [The Great Seal]

(29) [The yogi] should press the perineum with the heel of the left foot, hold [the foot of] the extended right leg with both hands, and then breathe in through the mouth.<fnref n="225" />

(30–31) Having applied a lock to the throat, [the yogi] should hold the breath in the upper [part of the torso].<fnref n="226" /> Just as a snake hit with a stick becomes [straight] like a stick, so the goddess kuṇḍalinī suddenly becomes straight. Then that death-like state [of the breath] arises in the two nostrils.<fnref n="227" />

(32) Great diseases and great afflictions, such as death, perish. It is for this reason that the most wise call it the ‘great seal’ (mahāmudrā).

(33) That practitioner who has performed the great seal succeeds.

<footnote n="225">²²⁵ The gerund in *Amaraughaprabodha* 29c (i.e., kṛtvā) is somewhat difficult to construe as it means that the yogi is extending the right leg with the hands. In the same verse of the *Amaraugha* (19), the gerund dhṛtvā makes it clear that the extended leg is being held by both hands before the inhalation takes place. This meaning is affirmed by *Amṛtasiddhi* 11.3.</footnote>

<footnote n="226">²²⁶ The readings of the witnesses of the *Amaraughaprabodha*, perhaps best represented by L₁ (*kaṇṭhe bandhaṁ samāropya cādhārād vāyum ūrdhvataḥ*) are implausible because they lack a main verb. It appears that *samāropya dhārayet* was corrupted or emended to *samāropya cādhārāt* or, possibly, *samāropya ādhārāt* ('having raised the breath up from the base [of the body]'). If this reading was an emendation by the redactor of the *Amaraughaprabodha*, it was probably done to make better sense of *dhārayed vāyum ūrdhvataḥ* (*Amaraugha* 20b), the meaning of which is somewhat obscure here (see footnote 170).</footnote>

<footnote n="227">²²⁷ On the meaning of *asau maraṇāvasthā* as ‘that death-like state [of breath]’, see footnote 173. I have opted here for the meaning of *dvipuṭa* as the two nostrils because the equivalent term *puṭadvaya* refers to the two nostrils in yoga texts composed after the *Haṭhapradīpikā*, which is the likely time of the *Amaraughaprabodha’s* composition. For references on the meaning of *puṭadvaya*, see footnote 188.</footnote>
[The Great Lock]

[Now] that great lock, the destroyer of old age and death, is taught.

(34) [The yogi] should breathe in the air through the mouth and, when the chin is put on the chest, firmly contract the perineum.<fnref n="228" /> He should fix the mind on the middle [channel].

(35) This [lock] cleanses the upward flow of all the channels. It produces the confluence of the three [main] channels [and] causes the mind to reach Kedāra.<fnref n="229" />

[The Great Piercing]

(36) Like a beautiful and graceful woman without a man, the great seal and lock are barren without the great piercing.

(37) [The yogi] should firmly hold the foot of the extended left leg with both hands, and then shake the three channels of the body.<fnref n="230" />

(38) Then, he should tap on the hips, after very firmly obstructing the flow of the bodily winds with the throat lock and performing inhalation and retention.

<footnote n="228">²²⁸ Seeing that the previous hemistich (i.e., 34ab) has the reading ḥrdaye cibuke kṛte, it seems probable that nibhṛtam ('secret', 'firm', 'still', 'silent') was understood by the redactor of the *Amaraughaprabodha* as an adverb qualifying the main verb ākuñcet. Alternatively, one could emend to nibhṛtaḥ (i.e., nibhṛto yonim), in which case it would indicate that the yogi remains still and silent during this practice.</footnote>

<footnote n="229">²²⁹On the meaning of triveṇī and kedāra, see footnotes 180 and 181 respectively.</footnote>

<footnote n="230">²³⁰ *Amaraughaprabodha* 37 is not in the *Amaraugha*. It has been created by combining two verse halves from different chapters of the *Amṛtasiddhi* (11.3cd and 14.5cd). The first half describes the position of the yogi's body in *mahāmudrā* and the second, a swinging or shaking motion of three channels in the body (most probably, iḍā, piṅgalā and suṣumṇā) resulting from the practice of *mahāmudrā*. In the *Amaraughaprabodha*, the first hemistich (37cd) suggests that the yogi changes his posture for *mahāvedha* by extending and holding the left leg instead of the right. The redactor of the *Amaraughaprabodha* may have added the second hemistich (37cd), thinking that the shaking of the three channels is somehow related to the tapping of the hips in *mahāvedha*. However, in the *Amṛtasiddhi* (14.5), it is clear that the shaking of the three channels is supposed to occur in *mahāmudrā*.</footnote>
(39) With his hands and legs [placed] evenly on the ground, he should pierce gradually the four seats with the breath.<fnref n="231" />

(40) [The yogi] should tap the great Meru with the pointed tips of his thunderbolt breaths. Having passed over the two nostrils,<fnref n="232" /> the breath quickly bursts [upwards].

(41) [The yogi] should know the connection between moon, sun and fire for [gaining] immortality. The state of one who has died has arisen, so how can there be fear of death?

[The Practice of the Three Seals]

(42) This triad [of seals] has excellent qualities [and] it destroys old age and death. It is practised eight times, every three hours, every day.

(43) And it increases the [body's] fire, bestows powers, such as minimisation, removes one's store of merit and always destroys an ocean of demerit.

(44) A little [should be done] at the beginning of the practice by those who have been correctly instructed thus. In the beginning, [the yogi] should avoid frequenting fire, women and roads.

[The Four Stages of Yoga]

(45) The four stages of yoga in all yogas are 'beginning' (ārambha), 'unified' (ghaṭa), 'accumulation' (pracaya) is the third,<fnref n="233" /> and 'perfection' (niṣpatti).

<footnote n="231">²³¹ On the four seats (catuṣpīṭha), see footnote 186.</footnote>

<footnote n="232">²³² On the meaning of *puṭadvaya* as ‘the two nostrils’, see footnote 188.</footnote>

<footnote n="233">²³³ The reading of *pracayaś ca* in *Amaraughaprabodha* 45b is a likely mistake for the *Amaraugha’s paricaya*. However, since both terms have the same meaning and the name of this stage is not mentioned elsewhere in the text, it is possible that the redactor of the *Amaraughaprabodha* accepted it.</footnote>
[The Beginning Stage]

(46) [When] the piercing of Brahmā's knot occurs, bliss arises in the void, [and] the unstruck resonance, which has various [musical] sounds, is heard in the body.

(47) In the beginning [stage], the yogi has a divine body, splendour, a divine smell, freedom from disease, a heart is full [of bliss] and bravery.<fnref n="234" />

[The Unified Stage]

(48) In the second [stage], the breath is unified and goes into the middle channel. The yogi's posture becomes firm. He then becomes a gnostic [and] equal to a god.

(49) Then, because of piercing Viṣṇu's knot, there arises a pounding [sound] that points to supreme bliss in the [state] beyond the void. Then the sound of a kettledrum occurs.

[The Accumulation Stage]

(50) Having pierced [Viṣṇu's knot] in the third [stage], the result (*vipāka*) is the resonance of a bass drum.<fnref n="235" /> Then, the great void, which supports all supernatural powers, manifests.

<footnote n="234">²³⁴ The conjecture *śūratārambhe* is an attempt to make sense of the *Amaraughaprabodha's* reading, *śūra ārambhe*, which cannot be construed with the genitive singular of *yogin*. The *Amaraugha's* reading of *śūnye tv ārambhe* is closer to the parallel verse in the *Haṭhapradīpikā* and is likely the original reading, but it could be that the redactor of the *Amaraughaprabodha* changed *śūnye tv* into a positive attribute, such as *śūratā* ('bravery'), of the yogi who has accomplished this stage.</footnote>

<footnote n="235">²³⁵ The term *vipāka* is the name of one of the four moments (*kṣaṇa*) in Vajrayāna. Here, it can only be understood in its more general sense of 'result' as references to the moments and occurrences of the term *kṣaṇa* have been removed. It appears that *vipāka* had already been written out of the *Amaraugha* and *Haṭhapradīpikā*. So, its inclusion in the *Amaraughaprabodha* seems to affirm that its redactor had one eye on the *Amṛtasiddhi* as he modified and augmented the *Amaraugha*.</footnote>
(51) Then, after [supreme] bliss of the mind has been mastered, there arises innate bliss. [The yogi] becomes free of disease, death, old age, suffering, hunger and sleep.

[The Perfection Stage]

(52) Then, having pierced Rudra's knot, the breath goes to all the seats. In [the stage of] perfection, a flute-like sound becomes the sound of a resonating lute.

[Rājayoga]

(53) Then, the mind having become one [with the sound] is called Rājayoga. That yogi becomes a creator and destroyer, an equal to god.

(54) There is no resonance, no generative fluid, no consciousness nor even unconsciousness. There is nothing that cannot be conquered by this practice.<fnref n="236" /> [This] is called Rājayoga.

(55) The universe is dissolved into what is called the *linga* because of the power of [meditative] dissolution; the power of consciousness, which is difficult to grasp because of its unfathomable form, lights up the three worlds; meditation is that mind devoid of all things, sense objects and worldly activity; [and] regal power is what playfully destroys the veil of unlimited time.

[The Five Elements]

(56) The body consists of five elements and is filled by [their] five regions. Earth is known [as such] because of its hardness and water has a fluid form.

(57) Fire is luminous, wind has [the sense of] touch and ether is consciousness. All [five] should be known by one who desires yoga.

<footnote n="236">²³⁶ *Amaraughaprabodha* 54cd is likely a patch by the redactor to the problem seen in the same verse of the *Amaraugha* (see footnote 200).</footnote>
(58) In this system, the breath should flow twenty-one thousand six hundred times, day and night, because of its emission from the region of wind [in the body].<fnref n="237" />

(59) When the region of the earth declines, wrinkles form on people. When water declines, hairs become gradually white and like straws.

(60) When fire diminishes, hunger arises and beauty disappears. When the wind is weak, one is always shaky and, when ether [declines], one cannot live.

(61) In this way, death arises from the decline of the elements, and life [is extended] by retaining the elements. With five hundred years as the goal, death does not otherwise arise.

[The Yoga of the Amaraughasaṃsiddhi]

(62) After having accomplished the practice eight times every three hours,<fnref n="238" />

<footnote n="237">²³⁷ The idea that there are twenty-one thousand six hundred breaths in twenty-four hours (i.e., one breath every four seconds) is well attested in earlier Tantras and yoga texts. Examples in early Śaiva works include Svacchandatantra 7.54-55 (prāṇasaṅkhyā punas teṣu kathayāmy adhunā tava | ṣaṭ śatāni varārohe sahasrāṇyekaviṃśatiḥ || ahorātreṇa bāhyena adhyātmaṃ tu surādhipe | prāṇasaṅkhyā samākhyātā jñātavyā sādhakena tu) and Vijñāna-bhairavatantra 156 (ṣaṭśatāni divā rātrau sahasrāṇy ekaviṃśatiḥ | japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ). Buddhist works include Saṃvarodayatantra 5.37 (adhikāni śataiḥ ṣaḍbhiḥ sahasrāṇy ekaviṃśatiḥ | ahorātreṇa sattvānāṃ śvāsasaṃkhyānayakramaḥ) and Vāgīśvarakīrti's Mṛtyuvañcanopadeśa 4.51 (adhikāni śataiḥ ṣaḍbhiḥ sahasrāṇy ekaviṃśatiḥ | ahorātreṇa sattvānāṃ prāṇasaṃkhyā prakīrtitā). Jain works on yoga include Śubhacandra's Jñānārṇava 26.129 (ṣaṭśatābhyadhikāny āhuḥ sahasrāṇyekaviṃśatiḥ | ahorātre nari svasthe prāṇavāyor gamāgamāḥ) and Hemacandra's Yogaśāstra (ṣaṭśatābhyadhikāny āhuḥ sahasrāṇy ekaviṃśatim | ahorātre nari svasthe prāṇavāyor gamāgamam). It also occurs in more recent yoga texts, such as the six-chapter Vivekamārtaṇḍa 6.34cd-35ab (ṣaṭśatāny aṣy ahorātraṃ sahasrāṇy ekaviṃśatiḥ || etat saṅkhyānvitaṃ mantraṃ jīvo japati sarvadā). I wish to thank Alexis Sanderson for the reference in the Svacchandatantra.</footnote>

<footnote n="238">²³⁸ Cf. Amaraugha 32 and Amaraughaprabodha 42.</footnote>
that [yogi] arrests all of his breaths.<fnref n="239" /> His moon remains endowed with sixteen digits because it has been filled [by the practice].

(63) When the mind is motionless and steady, the breath goes into the central channel. The sun reaches its zenith and generative fluid becomes controlled.

(64) The yogi is filled with bliss and becomes like a Śiva. Then, all the sovereign powers are seen [in him] after ten months.<fnref n="240" />

(65) Thus, in the *Amaraughasaṃsiddhi*, Gorakṣanātha has revealed awakening by means of adeptness in the methods of Laya and [the other yogas]. [This awakening] has the nature of cognition.<fnref n="241" />

[The Efficacy of this Teaching]

(66) If there are no results from [this teaching] for those who examine it for [just] one day, even if they have left behind all worry, then my teaching is in vain.

(67) Smoke, a mirage, firefly, lamp, flame, the moon, sun, darkness, a digit, the great orb and universal orb manifest [as the signs of success].<fnref n="242" />

<footnote n="239">²³⁹ An unconventional form of the verb *grah* (i.e., *grahati*) has been used in *Amaraugha-prabodha* 62b. The most likely explanation for this is that the conventional form (i.e., *grhṇāti*) would be unmetrical in the same position. The practice (*abhyāsa*) mentioned in 62a is not clearly indicated. However, the reference to the sun, moon and generative fluid (*bindu*) in verse 63 suggests that it is summarising the yoga of the three *mudrās* (i.e., *mahāmudrā*, *mahābandha* and *mahāvedha*). The source text for these verses appears to be named in verse 65a as the *Amaraughasaṃsiddhi*, which was revealed by Gorakṣanātha, and teaches Laya and the other yogas. These details indicate that the source is a Śaiva work which, as far as I am aware, has not been mentioned in another primary or any secondary text.</footnote>

<footnote n="240">²⁴⁰ The mention of ten months may be a reference to the standard gestation period in premodern Indian thinking (e.g., *Carakasaṃhitā*, *Śārīrasthāna* 4.3–26). The idea seems to be that one is reborn as a god after ten months.</footnote>

<footnote n="241">²⁴¹ On the meaning of the compound *pratyayātmaka* ('whose nature is cognition'), see footnote 142.</footnote>

<footnote n="242">²⁴² Cf. Naropa's *Sekoddeśa* (26) (*dhūmamaricikhadyotadīpajvālendubhāskaraiḥ* | tamaḥ kalā mahābindur viśvabimbaṁ prabhāsvarām) and Anupamarakṣita's *Ṣaḍaṅgayoga* (see Sferra 2000:</footnote>
(68-69) One who does not know [this text called] the *Prabodha* does not obtain *amaraugha* (i.e., Rājayoga). When the state of sameness has arisen and the mind is free from duality, [the yogi] should contemplate *amaraugha*, having abandoned [notions of] 'I' and 'mine.'<fnref n="243" /> [Adepts] say, 'the mind is [worldly] life,' and they know no-mind as the death [of it].

[Rājayoga and Liberation-in-Life]

(70) Mind and no-mind becoming identical is called here liberation-in-life, in which [state] the truth of one's own nature cannot be communicated. Then, no one at all lives and no one will die.

(71) Having obtained the state of Rājayoga, which subjugates all beings, [the yogi] can do anything or nothing, behaving as he pleases.

(72) The king of yogis may be someone [living] naked in caves, wearing divine clothes or sometimes [just] a loin cloth. In some cases he may even have sex

<footnote>103, ll. 12-13). The syntax of the verse in the *Amaraughaprabodha* is different to that in the Buddhist sources. The first word *dhūma*° has been separated from the compound, perhaps because *dhūmamarīci*° is not metrically conventional (both the second and third syllables are light). The compound ending in %bhāskara has been changed to the nominative plural, whereas the Buddhist sources have the instrumental plural, which is in keeping with the syntax of the previous verses in the *Sekoddeśa*. Also, the redactor changed the final word, which is an adjective in the Buddhist sources, to the verb *prakāśate*, which is intransitive (i.e., 'shines forth') and agrees in number with the nouns in the second hemistich. In the *Amaraughaprabodha*, these signs are mentioned in the context of the efficacy of the teaching (66) and the importance of knowing the text (68). However, in the *Sekoddeśa*, each sign appears as a visionary experience in meditation on the path to attaining the fire of knowledge (jñānāgni). Some of these signs can also be found in passages of the so-called Yoga Upaniṣads that were redacted in south India in the eighteenth century. Examples include *Maṇḍalabrāhmaṇopaniṣat 2.1* (*praṇavasvarūpapratyakprakāśānubhavaḥ taccihnāni ca tadā paścimābbimukhaprakāśaḥ sphaṭika-dhūmrabindunādakalānakṣatrakhadyotadīpanetrasuvarṇanavaratnādiprabhā drśyante | tad eva praṇavarūpam*) and *Yogaśikhopaniṣat 2.18cd-19* (*tadabhivyaktacihnāni siddhidvārāṇi me śṛṇu || dīpajvālendukhadyotavidyunnakṣatrabhāsvarāḥ | drśyante sūkṣmarūpeṇa sadā yuktasya yoginaḥ*).</footnote>

<footnote n="243">²⁴³ The injunction to contemplate *amaraugha* is rather odd when the previous verse states that the mind is free of duality and the state of sameness or unification (*samībhāva*) has been accomplished. This incongruity suggests that *Amaraughaprabodha* 68cd and 69ab were not written together originally.</footnote>
with celestial women and in other cases he may be a celibate. Sometimes he
is intent on eating alms and at other times he lives the life of luxury. His
behaviour is always free and he allays all suffering.

[Conclusion]

(73) The glorious Gorakṣanātha, who always dwells in Rājayoga, has taught Laya, Mantra and Haṭha solely for [accomplishing] Rājayoga.

(74) [The teacher] should examine [a student's capability] according to their body. What will [a student] who is brilliant in [only] speech achieve? By merely reading about therapy, what will it do for one who is sick?

Thus, the *Amaraughaprabodha* taught by Gorakṣanātha is complete.
<figure><img src="image_24.png" /></figure>
Abbreviations

<table>
   <tr>
    <td>conj.</td>
    <td>conjecture by the editor</td>
   </tr>
   <tr>
    <td>corr.</td>
    <td>correction by the editor</td>
   </tr>
   <tr>
    <td>diagnostic conj.</td>
    <td>diagnostic conjecture by the editor</td>
   </tr>
   <tr>
    <td>ed.</td>
    <td>editor</td>
   </tr>
   <tr>
    <td>eds.</td>
    <td>editors</td>
   </tr>
   <tr>
    <td>emend.</td>
    <td>emendation by the editor</td>
   </tr>
   <tr>
    <td>f.</td>
    <td>folio</td>
   </tr>
   <tr>
    <td>ff.</td>
    <td>folios</td>
   </tr>
   <tr>
    <td>GOODALL</td>
    <td>Dominic Goodall</td>
   </tr>
   <tr>
    <td>HATLEY</td>
    <td>Shaman Hatley</td>
   </tr>
   <tr>
    <td>l.</td>
    <td>line</td>
   </tr>
   <tr>
    <td>ll.</td>
    <td>lines</td>
   </tr>
   <tr>
    <td>MALLINSON</td>
    <td>James Mallinson</td>
   </tr>
   <tr>
    <td>Ms. No.</td>
    <td>manuscript number</td>
   </tr>
   <tr>
    <td>n.</td>
    <td>note</td>
   </tr>
   <tr>
    <td>NAK</td>
    <td>National Archives of Kathmandu</td>
   </tr>
   <tr>
    <td>NGMCP</td>
    <td>Nepal German Cataloguing Project</td>
   </tr>
   <tr>
    <td>om.</td>
    <td>omitted in</td>
   </tr>
   <tr>
    <td>p.</td>
    <td>page</td>
   </tr>
   <tr>
    <td>pp.</td>
    <td>pages</td>
   </tr>
   <tr>
    <td>SANDERSON</td>
    <td>Alexis Sanderson</td>
   </tr>
   <tr>
    <td>TAK</td>
    <td>Tāntrikābhidhānakośa</td>
   </tr>
   <tr>
    <td>trans.</td>
    <td>translator</td>
   </tr>
   <tr>
    <td>unmetr.</td>
    <td>unmetrical</td>
   </tr>
   <tr>
    <td>VASUDEVA</td>
    <td>Somadeva Vasudeva</td>
   </tr>
   <tr>
    <td>vol.</td>
    <td>volume</td>
   </tr>
   <tr>
    <td>vols.</td>
    <td>volumes</td>
   </tr>
  </table>
<figure><img src="image_25.png" /></figure>
# Bibliography

## Primary Sources

### Amanaska

See Birch 2013.

### Amṛtasiddhi

*The Amṛtasiddhi and Amṛtasiddhimūla: The Earliest Texts of the Haṭhayoga Tradition*, James Mallinson and Péter-Dániel Szántó. Pondicherry: École française d'Extrême Orient, 2021.

### Aparokṣānubhūti

*Aparokṣānubhūtiḥ- Vidyāraṇyakṛtayā Aparokṣadīpikākhyaṭīkayā Saṃvalitā*, ed. Kamla Devi. Allahabad: Akshayavaṭa Prakāśana, 1988.

### Avadhūtagītā

*Avadhuta Gita: The Song of the Ever-free*, Swami Chetanananda. Calcutta: Advaita Ashrama, 1998.

### Candrāvaloka

*Candrāvaloka*, Ms. No. 7970. Oriental Institute, the Maharaja Sayajirao, University of Baroda.

### Carakasaṃhitā

*Caraka-Saṃhitā (Agniveśa's Treatise Refined and Annotated by Caraka and redacted by Drdhabala): Text with English Translation*, P. V. Sharma. Varanasi: Chaukhambha Orientalia, 2014.

### Ciñcinīmatasārasamuccaya

*Ciñcinīmatasārasamuccaya*, provisionally ed. Dyczkowski, M. S. G., based on Ms. No. NGMCP B157/19, NGMCP A1177/7, NGMCP B121/9, NGMCP B123/5. Etext of the Digital Library of Muktabodha (http://muktabodha.org).
### Dattātreyayogaśāstra

*Dattātreyayogaśāstra.* (unpublished) critical edition, ed. James Mallinson (compiled with assistance from Alexis Sanderson, Jason Birch, Péter Szántó, and Andrea Acri). The Hatha Yoga Project, forthcoming.

### Gheraṇḍasamhitā

See Mallinson 2004.

### Gorakha Bānī

*Gorakha-bānī saṃpādaka aura ṭīkākāra*, ed. Doktar Pītāmbaradatta Baḍa-thvāla. Prayāga: Hindī Sāhitya-sammelana, 1946.

### Gorakṣaśāataka

*Gorakṣaśāataka*. Ms. No. R 7874 (IFP transcript T1095). A transcript of Ms. No. 2831(p). Government Oriental Manuscript Library, Madras (Chennai). *Gorakṣaśāataka*. Ms. No. B6389 (Call No. 6717). Thanjavur Maharaja Serfoji's Sarasvati Mahal Library and Research Centre, Thanjavur.

### Haṭhapradīpikā

*Haṭhapradīpikā*, Ms. No. 399/1895-1902. Bhandarkar Oriental Research Institute, Pune.

*Haṭhapradīpikā*, Ms. No. 29899. Sampūrṇānanda Library, Varanasi.

*Haṭhapradīpikā*, Ms. No. 30051. Sampūrṇānanda Library, Varanasi.

*Haṭhapradīpikā*, Ms. No. 30069. Sampūrṇānanda Library, Varanasi.

*Haṭhapradīpikā*, Ms. No. 30109. Sampūrṇānanda Library, Varanasi.

*Haṭhapradīpikā*, Ms. No. E1528-1. NAK, Nepal.

*Haṭhapradīpikā*, Ms. No. G25-2. NAK, Nepal.

*Haṭhapradīpikā of Svātmārāma*, eds. Swami Digambaraji and Pt. Raghu-natha Shastri Kokaje. Lonavla: Kaivalyadhama S. M. Y. M. Samiti, 1998.

*Haṭhapradīpikā of Svātmārāma with the Commentary Jyotsnā Brahmā-nanda*, ed. K. Kunjunni Raja. Madras: Adyar Library and Research Centre, 1972.
Haṭhapradīpikā (with 10 chapters)

Haṭhapradīpikā (with 10 chapters) of Svātmārāma: with Yogaprakāśikā, a commentary by Bālakṛṣṇa, eds. M. L. Gharote and P. Devnath. Lonavla: Lonavla Yoga Institute, 2006.

Haṭharatnāvali

Haṭharatnāvalī of Śrīnivāsayogī, eds. M. L. Gharote, P. Devnath, and V. K. Jha. Lonavla: Lonavla Yoga Institute, 2002.

Haṭhasaṅketacandrikā (of Sundaradeva)

Haṭhasaṅketacandrikā, Ms. No. 2244 at the Man Singh Pustak Prakash Library, Jodhpur.

Haṭhatattvakaumudī

Haṭhatattvakaumudī of Sundaradeva, eds. M. L. Gharote, P. Devnath and V. K. Jha. Lonavla: Lonavla Yoga Institute, 2007.

Haṭhayogamañjarī

Hatha Yoga Manjari. Lonavla: Kaivalyadhama S. M. Y. M. Samiti, 2006.

Haṭhayogapradīpikā

Haṭhayogapradīpikā: Tātparyasahitamu (104 yogāsanapatamulatoda) Srī-brahmānandaswāmi Vyākhyānaprakāramu. O.Y. Śrī Dorasāmayya. Chennai: Kalāratnākaramudrākṣaraśāla, 1903.

Haṭhayogasaṃhitā

Haṭhayoga Saṃhitā, Bhāṣānuvāda sabita, ed. Paṃ. Nārāyaṇarādha Agni-hotrī. Varanasi: Śrībhāratadharma Press, 1921.

Jñānārṇava

Īśvaraproktaṃ Jñānārṇavatantram: Śrīvidyāvivaraṇātmakam, eds. Mālaviya, Sudhākara and Mālavīya, Rāmarañjana. Varanasi: Kṛṣṇadāsa Akādamī, 2001.

Jayadrathayāmala

Jayadrathayāmala, Ṣaṭka 1, Ms. No. 5-4650, NGMPP Reel No. B122/7. NAK, Nepal.
Jayadrathayāmala, Ṣaṭka 4, Ms. No. 1-1468, NGMPP Reel No. B122/4.
NAK, Nepal.

### Jogapradīpyakā

*Asanas and Mudras*, Ms. No. Add 24099, British Library.

### Jyotsnā (of Brahmānanda)

Brahmānandakṛtā Haṭhapradīpikā Jyotsnā, eds. Maheśānand, Śarmā, Sahāy and Bodhe. Lonavla: Kaivalyadham Śrīmanmādhav Yogamandir Samiti, 2002.

### Kadalīmañjunāthamāhātmya

Kadalīmañjunāthamāhātmya, ed. Śambhuśarmmakaḍavaḥ Karṇāṭakaḥ.
Mangalore: Kāśī-Gorakṣaṭillā-Yogapracāriṇī, 1955.

### Kālacakratantra

See the Vimalaprabhā, 1994.

### Kaulajñānanirṇaya

Kaulajñānanirṇaya. Ms No. 3-362 (NGMPP reel A48/13). NAK, Nepal.

### Kubjikāmatatantra

The Kubjikāmatatantra: Kulālikāmnāya version, eds. T. Goudriaan and J. A. Schoterman. Leiden: E.J.Brill, 1988.

### Kulārṇavatantra

Kulārṇava Tantra, intro. A. Avalon, trans. M. P Pandit, ed. T. Vidyāratna.
Delhi: Motilal Banarsidass, 1984.

### Kuñcitāṅghristava

See Smith 1996.

### Mahākālasaṃhitā, Guhyakālīkhaṇḍa

Mahākālasaṃhitā, Guhyakālīkhaṇḍa (3 vols.), ed. Kiśoranāth Jhā.
Allahabad: Gaṅgānāth Jhā Kendrīya Saṃskṛta Vidyāpīṭha, 1976, 1977 and 1979.
### Maitrāyaṇīyopaniṣat

*The Maitri or Maitrāyaṇīya Upanishad: with the commentary of Rāma-tīrtha*, ed. and trans. E. B. Cowell. London: W. M. Watts, 1870.

### Mālinīvijayottaratantra

See Vasudeva 2004.

### Mālinīślokavārttika

*Mālinīvijayavārttika of Abhinava Gupta*, ed. with notes by Madhusūdan Kaul Śāstrī. KSTS 31, Srinagar, 1921.

### Māṇḍūkyopaniṣatkārikā

Gaudapāda-Kārikā, ed. Raghunath Damodar Karmarkar. Pune: Bhan-darkar Oriental Research Institute, 1953.

### Mṛtyuvañcanopadeśa

Vāgīśvarakīrtis Mṛtyuvañcanopadeśa, eine Buddhistische Lehrschrift zur Abwehr der Todes. Schneider, Johannes. Habilitationsschrift, Institut für Indologie und Tibetologie, Ludwig-Maximilians-Universität München, 2006.

### Nādabindūpaniṣat

See Yoga Upaniṣads 1968: 214–226.

### Navanāthacaritra

*Navanāthacharitra of Gauraņa*, ed. K. Ramakrishnaiya. Madras University Telegu Series No. 7. Madras, 1937.

### Netratantra

*Netratantra with the commentary (Netroddyota) of Rājānaka Kṣemarāja*, ed. Madhusūdan Kaul Sāstrī. KSTS 46, 59. Bombay, 1926 and 1939.

### Niśvāsaguhya

*Guhyasūtra of the Niśvāsatattvasaṃhitā*. Transcribed by Dominic Goodall and, for chapters 10–16, by Dominic Goodall and Diwakar Acharya from the palm-leaf Nepalese Ms. No. 1-127, NGMPP A 41/14 and
supplemented with readings from its Kathmandu apograph, Ms. No. 5-2406, NGMPP A 159/18. Pondicherry: École française d'Extrême Orient.

### Nišvāsatattvasaṃhitā

See Goodall 2015.

### Pañcārthabhāṣya

*Pāśupata-sūtras with Pañcārthabhāṣya of Kaundinya*, ed. R. A. Sastri. Trivandrum: Trivandrum Sanskrit Series 143, 1940.

### Pātañjalabhāṣyavārttika

Yogavārtikam Mahāmahopāyādhyāyaśrīvijñānabhikṣuviracitaṃ Yogabhāṣ-
yavyākhyārūpaṃ Kāśīstharājakīapradhānapāṭhaśālāyāṃ sāṅkhyayogādhā-
pakena tātyāśāstryaparanāmnā paṭavardhanopanāmakena rāmakṛṣṇa-
śāstriṇā jyautiṣaśāstrādhyāpakena keśavaśāstriṇā ca pariṣkṛtya saṃśodhi-
taṃ tayor saṃmatyā ca Śrīmatā ḍākṛralājarasākhyasāhibena. Varanasi:
Meḍikalhālnāmake yantrālaye saṃmudrā prakāśitam, 1884.

### Pātañjalayogaśāstra

Pātañjalayogaśūtrāṇi vācaspatimiśraviracitaṭīkāsaṃvalitavyāsabhāṣyasam-
etāni tathā bhojadevaviracitarājamārtaṇḍābhidhavṛttisametāni (Ānandā-
śramasaṃskṛtagranthāvaliḥ 47), eds. Kāśinātha Śāstrī Āgāśe. Pune:
Ānandāśramamudraṇālaya, 1904.

### Pratyabhijñāḥṛdaya

*The Pratyabhijñā Hṛidaya being a Summary of the Doctrines of the Advaita Shaiva Philosophy of Kashmir*, ed. Jagadīsha Chandra Chatterji. KSTS 3. Srinagar, 1911.

### Rājamārtanḍa of Bhojadeva

See the *Pātañjalayogaśāstra* 1904.

### Rājayogabhāṣya

*Maṇḍalabrahmaṇopaniṣad with a commentary (Rājayogabhāṣya)*, ed.
Mahādeva Śāstri. Government Oriental Library series. Mysore: The
Government Branch Press, 1896.

Rājayogāmṛta
*Rājayogāmṛta*, Ms. No. 399 (L. No. 6-4). Prājñā Pāṭhaśālā Maṇḍala, Wai.

Rājayogasiddhāntarahasya
Rājayogasiddhāntarahasya, transcript R635 (based on Ms. No. D-4377), Kaivalyadhama's Library, Lonavla.

Śaivaratnākara
Śaivaratnākara. Solapur: Virasaivalingibrahmanagranthamala, 1909.

Śāktavijñāna
Śāktavijñānam of Somānanda, ed. Jagaddhar Zadoo, KSTS 74, Śrīnagara, 1947: 47-49.

Saṃnyāsa Upaniṣad
*The Saṃnyāsa Upaniṣads with the Commentary of Śrī Upaniṣad-brahmayogin*. Madras: Adyar Library and Research Centre, 1929.

Saṃvarodayatantra
*Saṃvarodayatantra: Selected Chapters*, ed. Shin'ichi Tsuda (Thesis, Australian National University). Tokyo: Hokuseido Press, 1974.

Saṃyutta Nikāya
*The Saṃyutta-nikāya of the Sutta-piṭaka. Part 5, Mahā-vagga*, ed. Leon Feer. PTS. London: Henry Frowde, Oxford University Press, 1898.

Sārdhatriśatikālottara
*Sārdhatriśatikālottaravṛtti of Bhaṭṭa Rāmakaṇḍha*, ed. N. R. Bhatt: Sārdhatriśatikālottarāgama avec le commentaire de Bhaṭṭa Rāmakaṇḍha: édition critique. Publications de l'IFI, No. 61. Pondicherry: IFI, 1979.

Śārṅgadharapaddhati
Śārṅgadharapaddhati, ed. Peter Peterson. Delhi: Caukhambā Saṃskṛta Pratiṣṭhāna, 1987.
### Sarvajñānottara

*Sarvajñānottara*, ed. Dominic Goodall (2012), based on the following sources: NAK MS 1-1692 (NGMPP Reel No. A 43/12); GOML MS D 5550 and IFP T. Nos. 334, 760; the Devakoṭṭai edition and Tanjore edition. The Adyar edition was consulted for the *Yogaprakaraṇa*. Pondicherry: École française d'Extrême Orient (forthcoming).

### Saubhāgyalakṣmyupaniṣat

See *Yoga Upaniṣads* 1968.

### Sekoddeśa

*Sekoddeśa: A critical edition of the Tibetan translations*, eds. G. Orofino and R. Gnoli. Roma: Istituto italiano per il Medio ed Estremo Oriente, 1994.

### Śivasaṃhitā

See Mallinson 2007a.

### Śivayogapradīpikā

*Śivayogadīpikā* (*Sadāśivayogīśvaraviracitā*), ed. Āśramasthapaṇḍitāḥ. Ānandāśramasaṃskṛtagranthāvaliḥ 139. Pune: Āśramasmudraṇā-laya, 1978.

### Śivayogasāramu

*Śivayogasāramu* (of Kolaniyadi Ganapati Devudu). Warangal, Telangana: Saiva pracharini karyalayam, 1927.

### Spandapradīpikā of Bhāgavatotpala

*Tantrasaṅgraha* [Part I], ed. Gopinatha Kaviraja. Yogatantragrantha-mālā 3. Varanasi: Director, Research Institute, Varanaseya Sanskrit Vishvavidyalaya, 1970.

### Śrītattvacintāmaṇi

*Śrītattvacintāmaṇi: An Authoritative Work on Tantra*, eds. P. Parama-hamsa, and B. Sankhyatirtha. Calcutta: Metropolitan Printing and Publishing House, 1936.
### Svacchandatantra

*Svacchandatantra with the commentary (Svacchandoddyota) of Rājānaka Kṣemarāja*, ed. Madhusūdan Kaul Śāstrī. KSTS 31, 38, 44, 48, 51, 53 and 56. Bombay, 1921–35.

### Svabodhodayamañjarī

See Torella 2000.

### Tantrālokaviveka

*Tantrāloka of Abhinavagupta with Commentary by Rājānaka Jayaratha*, ed. Madhusudan Kaul Shāstrī. Kashmir Series of Texts and Studies, Nos. 23, 28, 29, 30, 35, 36, 41, 47, 52, 57, 58 and 59. Allahabad: Indian Press, 1918–1938.

### Tantrasadbhāva

*Tantrasadbhāva* (Partially and Provisionally edited etext by Mark Dyczkowski). Etext of the Digital Library of Muktabodha (http://muktabodha.org).

### Upāsanāsārasaṅgraha

*Upāsanāsārasaṅgraha*, Institut Français de Pondichéry Transcript No. T1095b [R 2831(i)], pp. 15–63.

### Varāhopaniṣat

See Yoga Upaniṣads 1968.

### Vasiṣṭhasaṃhitā

*Vasiṣṭha Saṃhitā (Yoga Kāṇḍa)*, revised edition, ed. Philosophico-Literary Research Department. Lonavla: Kaivalyadhama S. M. Y. M. Samiti, 2005.

### Vijñānabhairavatantra

*Vijñānabhairavatantra, with Commentary Partly by Kṣhemarāja and Partly by Shivopādhyāya*, ed. Mukunda Rāma Shāstri. Bombay: Tatva-vivechaka Press, 1918.
### Vimalaprabhā

Vimalaprabhā: Śrīmañjuśrīyaśovirgcitasya Paramādibuddhaddhṛtasya Śrīlaghukālacakratantrarājasya Kalkinā Śrīpuṇḍarīkeņa viragitā ṭikā, ed. Samdhong Rinpoche et al. Rare Buddhist Texts Series 13, vol. 3, 1994.

### Vivaraņa

Pātañjala-Yogasūtra-Bhāṣya Vivaraṇam of Śaṅkara-Bhagavatpāda, eds. P. S. Sastri and S. R. K Sastri. Madras: Government Oriental Manuscript Library, 1952.

### Vivekadarpaṇa

See Kulkarṇī 1971.

### Vivekamārtaṇḍa

Vivekamārtaṇḍa. Ms. No. 4110. Maharaja Sayajirao Oriental Institute, Central Library, Baroda.

### Vivekamārtaṇḍa (with six chapters)

The Vivekamārtāṇḍa (6 chapters) of Viśvarūpadeva, ed. K. Sāmbaśiva Śāstrī. Trivandrum Sanskrit Series No. CXIX, Śrīcitrodayamañjarī No. 8. Trivandrum: Printed by the Superintendent, Government Press, 1935.

### Yājñavalkyopaniṣat

See Saṃnyāsa Upaniṣads.

### Yogabīja

A Critical Edition and Annotated Translation of the Yogabīja, Jason Birch. Hatha Yoga Project. Forthcoming.

### Yogacintāmaṇi (of Śivānandasarasvatī)

Yogacintāmaṇi, ed. Haridāsa Śarma. Calcutta: Calcutta Oriental Press (no date).

Yogacintāmaṇi. Ms. No. 6922. Panjab University Library, Lahore, Pakistan.
Yogamārgaprakāśikā

Śrīmahāntayugaladāsanirmita-yogamārgaprakāśikā, ed. Giradhara Śāstri.

Bombay: Śrīvenkaṭeśvara (Sṭīma) Yantrālaya, 1904.

Yogaprakāśikā

See *Haṭhapradīpikā* (*with 10 chapters*) 2006.

Yogarājopaniṣat

*Yogarājopaniṣat*. Ms. No. 46-461. Bharat Itihas Samshodak Mandal, Pune.

Yogāsana

*Yogāsana* (jaina), *Sacitra - Bhāṣārtha Sahita*. Ms. No. 27877. Rajasthan

Oriental Research Institute, Bikaner.

Yogasārasaṅgraha

*Yogasārasaṅgraha*. Institut Français de Pondichéry Transcript No. T0859.

Yogaśāstra

*Yogaśāstram* (*Svopajñavṛttivibhūṣitam*) of *Hemacandra*, ed. Muni Jambūvi-

jaya. Bombay: Jaina Sāhitya Vikāsa Maṇḍala 1977-86.

Yogasiddhāntacandrikā

Pātañjalayogasūtravyākhyā paramahaṃsaparivrājakācāryaśrīnārāyaṇa-
tīrthaviracitā yogasiddhāntacandrikā, ed. Dr. Vimalā Karnāṭak. Chow-
khambā Sanskrit Series Office (No. 108). Varanasi: Benares Hindu
University, 2000.

Yogasopāna

*Yogasopāna-Pūrvacatuṣka*, Ghamaṇḍe Yogī. Bombay: Janardan Mahadev

Gurjar, Niranayasagar Press, 1905.

Yogataraṅgiṇī

*Yogataraṅgiṇī*, Ms. No. 22595, Lalbhai Dalpatbhai Institute of Indology,

Ahmedabad.
Yogatārāvalī

*Yogatārāvalī*, (unpublished) critical edition, ed. Jason Birch. The Hatha Yoga Project, forthcoming.

Yogatārāvalīvyākhyā

*Yogatārāvalīvyākhyā*, Ms. No. 72330, Adyar Library and Research Centre, Madras.

Yoga Upaniṣads

*Yoga Upaniṣads with the Commentary of Śrī Upaniṣadbrahmayogi*, ed. Pandit A. Mahadeva Sastri. Madras: Adyar Library and Research Centre, 1968.

Yogavārttika (of Vijñānabhikṣu)

*Yogavārttika of Vijñānabhikṣu*, vols. 1-4, ed. and trans. T. S. Rukmani. New Delhi: Munshiram Manoharlal Publishers, 2007.

Yogayājñavalkya

*Yogayājñavalkya*, ed. Sri Prahlad C Divanji. B. B. R. A. Society's Monograph, No. 3. Bombay: Bombay Branch Royal Asiatic Society, 1954.

Yuktabhavadeva

*Yuktabhavadeva of Bhavadeva Miśra*, eds. M. L. Gharote and V. K. Jha. Lonavla: Lonavla Yoga Institute, 2002.

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Index

abhyāsa, 123, 139n

accumulation stage, 46, 120,
121, 135, 136–37

ādhāra, 109n, 113n, 119n

Adyar Library and Research

Centre, Chennai, 52, 53, 54

ajapā mantra, 34n

alcemy, 46, 50, 106n, 109n

Amanaska, 7, 8n, 9, 14, 47

Amaranātha, 8

amaraolī, 8

amaraugha, 7, 8, 21, 107n, 110,
123, 129n, 131, 132, 140

Amaraugha, 5–6, 65–79, 105–24

Amṛtasiddhi, relationship with,
5, 6, 8, 15, 19–26

authorship, 12

Buddhist influence, 8, 15

colophons, 6, 12

date of composition, 14–16

fourfold system, 26–48

on Haṭha, 5, 8, 15, 17, 19–20,
21–26, 37–46, 49–51

Haṭhapradīpikā, relationship
with, 5, 7, 13, 15–16, 41,
45, 49–51, 60

rājayoga, definition of, 7, 31

region, 16–17

Śaiva influence, 5, 7, 8, 17

sectarian affiliation, 17

stemma, 55–56

structure, 9, 11

Amaraughaprabodha, 5, 6, 9,
81–103, 125–41

Amṛtasiddhi, relationship with,
10, 13, 18, 134n

authorship, 12

on awakening, 9

Buddhist influence, 10, 18

colophons, 6, 12

date of composition, 13–16

fourfold system, 26–48

Haṭhapradīpikā, relationship
with, 13–16, 41, 45,
49–51, 60, 146n

on Layayoga, 108n

on Meru, 112n

on practitioners, 29, 30

region, 17–18

Śaiva influence, 18

sectarian affiliation, 18

stemma, 55–56

structure, 9–11

Varāhopaniṣat and, 60

Amaraughasaṃsiddhi, 9, 10, 14,
18, 138–39

amaravāruṇī, 8

amaroli, 129n

amṛta, 8, 21

amṛtālatā, 128n
amṛtasiddhi, 21

Amṛtasiddhi, 5, 6, 8, 10, 13, 15,
19-26, 60, 134n
Bholānātha and, 57
on force, 24, 25
on four stages, 46
on generative fluids, 8, 19,
20-23

on *mahābandha*, 39, 41

on *mahāmudrā*, 115n, 134n

on *mahāvedha*, 42, 118n

on Meru, 112n

on *nirodha*, 108n

on practitioners, 29, 30

on seals, 120

on the four seats, 46

amṛtaugha, 8

ānanda, 46

Anupamarakṣita, 139n

apāna, 40

apānavāyu, 24

ārambha, 46, 120, 121, 136

asamprajñātasamādhi, 32

āsanas, 31, 49

aṣṭāṅga, 25

auxiliaries of yoga, 25

avadhāna, 37n

avagrahas, 61

awakening, 9, 109, 127, 139

Bālakṛṣṇa, 117n

bandha, 19, 38, 50

jālandharabandha, 38, 50

kaṇṭhabandha, 38, 40

mahābandha, 19, 38-41, 39, 42,
117-18, 134

mūlabandha, 40, 50

Bankar, Amol 8n

beginning stage (ārambha), 46,
120, 121, 136

bhadragorakṣāsana, 44

Bhāgavatotpala, 80n

Bhaktiyoga, 33

Bhārater Nāthamārger Dharmīya
Paricaya (Nātha), 57-59

Bhavadevamiśra, 32, 50-51,
117n, 119n

Bhojadeva, 36

bindu, 8, 19, 20-23, 25

bliss, 17, 19, 25, 46, 121, 122,
127, 130, 136, 137, 139

bodhi, 8

Bouy, Christian, 5, 13

Brahmā, 24, 34n, 121

Brahmagītā 33

Brahmānanda, 38n, 41, 51n,
115n, 117n, 121, 129n, 136

brahmarandhra, 19, 23, 112n,
116n, 118n

breath, 21, 24-25, 46, 108n
daily number of, 138
ghaṭa and, 121, 136
Haṭhayoga and, 21, 24-25,
32, 49, 108, 127, 139

kumbhaka, 49
kuṇḍalinī and, 24, 51, 115–16
Layayoga and, 30, 37n
nirodha, 108n
Rājayoga and, 22, 48, 116n,
129
seals and, 41, 42, 45–46, 51,
115–16, 117, 119, 133–35
śitalī and sītkārī, 41
thunderbolt breaths, 46, 119,
135
vajroli, 22, 110, 129
Bṛhatkālottara, 35n
Buddhism, 8, 10, 15, 17–18, 20,
50
breath frequency and, 138n
cittarāja, 112n
laya and, 36
Śaivism, conversion to, 17, 23
Vajrayāna, see Vajrayāna
cakras, 37, 46, 113n, 119n, 128
Candrāvalokana, 57
Caraka, 111, 130
Carakasaṃhitā, 139n
catuṣpīṭha, 45–46, 119n
Cauraṅgīnātha, 12, 107, 127
celibacy, 8, 21–22, 23, 141
central channel, see suṣumṇā
cessation, 35–36
channels, see nāḍīs
Ciñcinīmatasārasamuccaya, 113n
cittalaya, 36
cittānanda, 122

cittarāja, 112n
cittavṛttinirodha, 7, 31n, 36,
108n
cittavṛttirahita, 7, 31n
colophons, 6, 12
cūlitala, 118n
dāruṇa, 114n
Dattātreyayogaśāstra, 10, 14, 28,
29, 34n, 36, 37n, 39, 45, 108,
129n
death
immortality, 8, 46, 111, 114n,
117, 120, 122, 129, 130, 133,
137
kuṇḍalinī and, 50, 116, 133
liberation upon, 47
violent death, prevention of, 34,
35, 114, 132
Descriptive Catalogue of Yoga
Manuscripts, 51
disease, freedom from, 110, 121,
122, 130, 133, 136
dissolution, 22n, 30, 35–37, 48,
118n, 123, 137
divine body, 46, 121, 136
divine stream, 7, 113, 131
divine women, 110, 130, 140–41
divyaugha, 7, 113
double-lidded vessel, 46, 50, 116,
119
dvināsāpūta, 50
dvipuṭa, 50, 116n, 119n
earth element, 137–38

ether element, 137–38

ekībhūta, 31

faeces, consumption of, 128

fire, 51, 130

avoidance of, 21, 120, 135

element 137–38

fire sacrifice, 34–35, 113–14

five elements, 10, 137–38

forceful yoga, 24–26

four blisses, 17, 19, 25

four practitioner types, 29–31,
133–34, 141

four stages of yoga, 46, 120–22,
135–37

fourfold system of yoga, 5, 6, 7,
9, 10, 12, 18, 26–48, 107–8,
131–32

practitioners and, 29–31,
131–32

sequencing of, 27–31

Gaṅgā river, 118n

Gauḍapāda, 36n

generative fluids, 8, 19, 20–23,
25, 108, 110n, 111, 128, 130,
132

ghaṭa, 46, 120, 121, 135, 136

Gheraṇḍasaṃhitā, 118n

Gitās, 33

gnosticism, 26

Goodall, Dominic, 113n, 122n

Gorakha Bānī, 107n, 118n

Gorakṣanātha, 5, 7, 8, 12, 124,
139

awakening, 9

fourfold system and, 12, 18

mahāvedha, 43

orgasmic rites and, 23

Virūpākṣa, conversion of, 8

Gorakṣaśataka, 22, 23, 108n,
116n

Government Oriental Manu-
scripts Library, Chennai, 51n,
52, 54, 56, 57

Grantha script, 52, 111n

granthis, 13n, 24, 46, 49, 119n,
121, 122, 127

great lock, 19, 38–41, 39, 42,
117–18, 134

great medicines, 21, 111, 130

great piercing, 6, 10, 15, 18, 19,
38, 41–46, 43, 118–20, 127n,
134–35

great seal, 19, 24, 38, 38,
115–17, 127n, 133

great yoga (mahāyoga), 29

gurus, 21, 29, 111, 132, 133,
132

Haṭhābhyāsapaddhati, 128n

Haṭhapradīpikā (Svātmārāma), 5,
7, 13, 14, 15–16, 25, 49, 60

Amaraugha, relationship with,
5, 7, 13, 15–16, 41, 45,
49–51, 60, 146n
on amaraugha, 7
on amaravāruṇī, 8n
on amaroli, 129n
binary scheme, 27, 30–31
on cauraṅgīnātha, 107n
date of composition, 14, 15
on generative fluids, 23
on jālandharabandha, 38
on kuṇḍalinī, 116n
on laya, 37n
on mahābandha, 41, 45n,
118n
on mahāmudrā, 115n, 117n
on mahāvedha, 118n
on meditation, 31, 49, 50
on nādānusandhāna, 49, 50
on Rājayoga, 15, 27, 30–31,
47, 48, 110n
on śarvapīṭha, 122n
on seals, 41, 49
on suṣumṇā, 117n
Haṭharatnāvalī, 27, 37n, 107n,
112n
Haṭhatattvakaumudī, 37n, 119n
Haṭhayoga, 5, 6, 9, 15, 17, 21,
31–32, 37–46, 107, 108, 115,
127, 133–35
Amṛtasiddhi and, 5, 6, 8, 10,
13, 15, 19–26
breath and, 21, 25, 32, 49,
108, 127, 139
Buddhist influence, 8, 17

definition of, 31–32
forceful action and, 24–26
generative fluid and, 23, 25,
108, 110, 111n
nāda and, 21, 32, 37, 46, 48,
108
opposition to, 26
as painful practice, 26
practitioners and, 29, 132
prāṇāyāma and, 25–26
Rājayoga and, 5, 27, 30–31
seals, 38–46, 49, 115–20,
127n, 133–35
Śiva, equality with, 114n
Vajrayāna and, 24–25
as violence, 24, 25, 127n
see also Haṭhapradīpikā
Haṭhayoga maṇḍarī, 107n, 112n
Haṭhayoga saṃhitā, 119n
haṭhayogī, 110
Hatley, Shaman, 119n
Hemacandra, 138n
homa, 34
hunger, freedom from, 122, 147
iḍā, 46, 50, 51, 116n
immortality, 8, 46, 111, 114n,
117, 120, 122, 129, 130, 133,
137
internal resonance, see nāda
Īśvaragītā, 33
Jābāladar śanopaniṣat, 118n
Jainism, 138n
jālandharabandha, 38, 50, 115

Jayadrathayāmala, 113n

jihvābandha, 115n

jīvanmukti, 10, 18, 19, 47, 48,
140

Jñānārṇava (Śubhacandra), 138n

Jodhpur, Rajasthan, 18

Jogapradīpyakā, 43, 44

Jyotirnātha, 28

Jyotsnā (Brahmānanda), 41, 45n,
51n, 60, 115n, 117n, 122n,
129n

Kadri, Mangalore, 16, 107n

Kafle, Nirajan, 112n, 131n

Kaivalyadhama S. M. Y. M.
Samiti, 51

Kālacakratantra, 24

kalahotsuka, 107n

Kālidāsa, 112n

Kāmarūpa, 114, 132

kanda, 113n

kaṇṭhabandha, 38, 40, 115, 135,
134

Karmayoga, 33

kaṣṭayoga, 26

Kaula, 7, 18, 23

Kaulajñānanirṇaya, 18

Kāyasutta, 36n

kedāra, 41, 118, 136

kevalakumbhaka 116n

khecarīmudrā, 23

Khecarīvidyā, 118n

knots, 13n, 24, 46, 49, 119n,
121, 122, 127

Konkan, 107n

Kṛṣṇadvaiśyana, 37n

Kṣemarāja, 26n

Kubjikāmata, 35n

Kulārṇavatantra, 18

kumbhaka, 49

kuṇḍalinī, 5, 17, 19, 23, 24, 41,
50, 113n, 116, 127n, 133

Kuppuswami Sastri, 52

Laṅkāvatārasūtra, 112n

laya, 35, 36, 37n

Layayoga, 29, 31, 32, 35-37,
107, 108, 114, 127, 132, 139

dissolution of mind, 30,
35-37, 118n

four yogas and, 9, 26, 27, 28,
31, 113

practitioners and, 29, 132

Rājayoga and, 31, 32, 113

lemmas, 60

liberation 10, 18, 19

jīvanmukti, 10, 18, 19, 47, 48,
140

videhamukti, 47

Līlācaritra, 8

liṅga, 12, 17, 35, 42, 48, 114,
123n, 132, 137

locks, see *bandha*

Mādhavacandra, 24

Madras University, 12, 51
magical acts, 109, 127

mahābandha, 19, 38–41, 39, 42,
117–18, 134

mahāmudrā, 19, 24, 38, 38,
115–17, 127n, 133

mahāśraya, 131n

mahauṣadhi, 21

mahāvedha, 6, 10, 15, 18, 19, 38,
41–46, 43, 118–20, 127n,
134–35

mahāyoga, 29

Maitrāyaṇīyopaniṣat, 36n

Mālinīvijayottaratantra, 8n, 119n

Mallik, Kalyani Devi, 5, 12, 13,
55–59

Mallinson, James, 13

maṇḍalas, 34, 36n, 113, 132

Māṇḍūkyopaniṣatkārikā
(Gauḍapāda), 36n

Mangalore, Karnataka, 16

mantramūrti, 108n

mantrayata, 128n

Mantrayoga, 26–30, 32–35, 60,
107, 108, 113–14, 127

deities, 34, 108, 127

fire sacrifice, 34–35, 113–14

four yogas and, 9, 26, 108

maṇḍala, 34, 113, 132

om, 34, 113

practitioners and, 29, 132

prevention of violent death,
34, 35, 114, 132

Rājayoga and, 31, 32, 109

Śiva, meditation on, 35, 37n,
108n, 132

white deity, visualisation of,
34, 113

māraṇa

killing adversaries, 109n

killing substances, 50, 116n

Marathi, 28

Matsyendranātha, 7, 8, 16, 107n,
129n

meditation, 7, 19, 27, 31, 46,
121

cittavṛttirahita, 7, 31n

dhyāna, 36n

fourfold system and, 46

generative fluid and, 22

Haṭhapradīpikā on, 31, 49, 50

Layayoga and, 35–37

Mantrayoga and, 34, 108

nādānusandhāna, 49, 50

Rājayoga and, 7, 27, 31,
47–48, 108, 127

samādhi, 5, 7, 19, 22, 31, 32,
35, 36

śūnya, 19, 46

Meru, 45, 112, 119, 130, 135

Mīnanātha, 129, 129

moon, 8, 18, 21, 51, 120

mṛtāvasthā, 120n

Mṛtyuvañcanopadeśa

(Vāgīśvarakīrti), 119n, 138n
mudrās, 23, 36n, 38, 49–50,
115–20, 133–35
jālandharabandha, 38, 50
khecarīmudrā, 23
liṅgamudrā, 42
mahābandha, 19, 38–41,
39, 42, 117–18, 134
mahāmudrā, 19, 24, 38, 38,
115–17, 127n, 133
mahāvedha, 6, 10, 15, 18, 19,
38, 41–46, 43, 118–20,
127n, 134–35
mūlabandha, 40, 50
puruṣamudrā, 20n
vajrolimudrā, 22, 23, 110
mūlabandha, 40, 50
mūlādhāracakra, 109n
nāda, 21, 32, 37, 46, 48, 108,
111, 121, 122, 123, 130, 136
nādānusandhāna, 37n, 49, 50
nāḍīs, 38, 40, 41, 46
iḍā, 46, 51, 116n
mahābandha and, 41
piṅgalā, 46, 51, 116n
suṣumṇā, see suṣumṇā
triveṇī, 41, 118, 120n, 134
Nārāyaṇatīrtha, 32, 36n
Naropa, 139n
Nātha sampradāya, 5, 7–8, 12,
107n
Nātha, Bholānātha, 57–59
Navanāthacaritra, 16, 107n

nectar, 8, 20–21, 35, 130, 132
Nepal, 18
New Catalogus Catalogorum, 51
nirodha, 35, 108n
niṣpatti, 46, 120
Niśvāsaguhya, 35n
Niśvāsakārikā, 35n
non-dual states, 7, 47, 107n, 108
nostrils, 50–51, 116n, 118n,
119n, 133
Novetzke, Christian, 8n
old age, freedom from, 46, 110,
114, 120, 122, 130, 133
oṃ, 34, 113, 127, 132
Ondračka, Lubomír, 57
orgasmic rites, 23
ovallī, 8
padmāsana, 115n
pañcabhūta, 10
paramānanda, 122
paricaya, 46, 120, 121, 135,
136–37
Pārvatī, 129
Pātañjalabhāṣyavārttika
(Vijñānabhikṣu), 36n
Pātañjalayogaśāstra, 7, 31, 32–33,
34, 108n, 129n
perfection stage, 46, 120, 135,
137
piṅgalā, 46, 50, 51, 116n
pīṭha, 119n
prabhañjanavidhāna, 25, 127n
prabodha, 9
practitioners of yoga, 29–31,
131–32, 141
prāṇa, 24, 25, 40, 116n
prāṇāyāma, 25–26
Pratyabhijñāhṛdaya, 26n
Purāṇas, 32
puruṣamudrā, 20n
puṣṭi, 35
puṭadvaya, 46, 50, 116n, 119n
Raghuvamśa (Kālidāsa), 112n
Rājamārtaṇḍa (Bhojadeva), 36
Rājayoga, 5, 6, 7, 9, 17, 19–20,
27, 47–48, 108, 110, 113,
122–24, 127–31
Amaraughasaṃsiddhi on, 140
animals, control of, 110
breath retention and, 22, 48,
116n
generative fluids and, 22, 23,
110, 130
as goal, 19–20, 27, 31, 32, 46,
109, 124, 141
Haṭhayoga and, 5, 27, 30–31
Haṭhapradīpikā on, 15, 27,
30–31, 47, 48, 110n
liṅga and, 48, 123, 137
Mantrayoga and, 34
meditative state, 7, 27, 31,
47–48, 108, 127
practitioners and, 29, 134,
141

Śiva, equality with, 114n,
122–23, 137
Śiva and Śakti, union of, 7, 8,
19, 113, 116n, 130
soteriological status, 47
Rājayogāmṛta, 37n
recensions, 6, 55
roads, avoidance of, 21, 120, 135
Rudra, 24, 122, 137
Śaḍaṅgayoga
(Anupamarakṣita), 139n
Śaivism, 5, 7, 8, 17, 18, 19, 23,
28
Buddhist converts, 17, 23
cakras and, 119n
celibacy and, 8, 22, 23
channels and, 46
forceful action and, 24–26
fourfold system and, 46
generative fluids and, 22, 23
Kedāra and, 41
kuṇḍalinī and, 23, 24, 41
laya and, 36
liṅgamudrā and, 42
mahābandha and, 41
mahāvedha and, 42
mantras and, 34, 108n
moon, sun and fire, 51, 120n
orgasmic rites, 23
Rājayoga and, 47
śarva and, 122n
śivatulyatā, 47
triveṇī and, 41
Śaivaratnākara (Jyotirnātha), 28
Śāktavijñāna, 36n
Śakti, 7, 8, 19, 113, 130
saliva, consumption of, 128
sama
  mahāvedha and, 42
samādhi, 5, 7, 19, 22, 31, 32, 35, 36
samāna, 40
samatva, 129n
Śambhu, 12n, 17, 113
samprajñāta, 32, 36
sampuṭa, 116n, 129n
Sampuṭodbhava, 129n
Saṃvarodayatantra, 138n
Saṃyutta Nikāya, 36n
Sanderson, Alexis, 8n, 35n, 109n, 138n
sandhi, 61
Śaṅkara, 36n
Sāṅkhyayoga, 33
Śāradātilakatantra, 8n
Sarasvati Mahal Library, Tanjore, 17n
Sarasvatī river, 118n
Śārīrasthāna
  Carakasaṃhitā, 139n
Śārṅgadharapaddhati, 27, 34n, 37n
Sarvajñānottara, 108n
ṣaṭkarma

Haṭhayoga and, 31, 49
seals, see mudrās
seats, four, 45–46, 119n
Sekoddeśa (Naropa), 139n
Siddhabuddha, 12, 16, 107, 127
siddhas, 5, 7, 12, 21
siddhāsana, 112n
Śiva, 12, 17, 107n, 110, 113, 127, 129
dissolution and, 36, 123
equality with, 47, 114n, 122–23, 136, 137, 139
liṅga, 12, 17, 35, 123
mantras, 34n, 113
meditation on, 35, 37n, 108n, 132
Śakti, union with, 7, 8, 19, 113, 116n, 130
throne of, 122n
Śivagītā, 33
Śivānandasarasvatī, 32, 37n, 50
Śivasaṃhitā, 10, 14n, 34, 60
  on amaroli, 129n
  on fourfold system, 28, 29, 30
  on Mantrayoga, 34n
  on Meru, 112n
  on moon, sun and fire, 51
  on nāda, 37n
  on nāḍīs, 51n
  on Rājayoga, 31, 47
  on seals, 23, 39, 45
triveṇī, 118n
on *vajrolimudrā*, 22
*Śivasvarodaya*, 119n
*śivatulyatā*, 47
*Śivayogapradīpikā*, 17n, 28, 37n
*Śivayogasāramu*, 28
*Śivopādhyāya*, 113n
six magical acts, 109, 127
sleep, freedom from, 122, 147
sluggishness of mind
  *laya*, 36
Somadeva Vasudeva, 111n
*Spandapradīpikā*, 36n
*Śrīnivāsa*, 27
*Śrīsampuṭa*, 9, 14, 129
stemma, 55–56
*Śubhacandra*, 138n
*Subhāśitaratnakoṣa*
  (Vidyākara), 112n
subitism, 26
suffering, freedom from, 122, 149, 141
sukhopāya, 26
sun, 51, 120, 130
*śūnya*, 19, 46
supernatural effects, 46, 114, 117n, 121–22, 136–37
animals, control of, 110
disease, freedom from, 110, 121, 122, 130, 133, 136, 137
divine body, 46, 121, 136
divine smell, 121, 136

hunger, freedom from, 122, 147
immortality, 8, 46, 111, 114n, 117, 120, 122, 129, 130, 133, 137
old age, freedom from, 46, 110, 114, 120, 122, 132, 133, 137
six magical acts, 109, 127
sleep, freedom from, 122, 147
suffering, freedom from, 122, 147, 141
*Suśrutasaṃhitā*, 111, 130
*suṣumṇā*
Haṭhayoga and, 25, 139
jālandharabandha and, 51, 115n
knots, 24, 46
kuṇḍalinī and, 116n
mahābandha and, 41, 117n, 134
Mantrayoga and, 30
Meru and, 112n
Rājayoga and, 109n, 129
vajroli and, 22, 110, 129
*Sūtasaṃhitā*, 17n
*svabhāva*, 9
*Svabodhodayamañjarī*, 36
*Svacchandatantra*, 51n, 138n
*Svātmārāma*, 5, 7, 15, 31, 49, 50, 51, 117
Tamil Nadu, 27
Tanjore, Tamil Nadu, 17n
*Tantrāloka*, 35n
*Tantrālokaviveka*, 8
*Tantrasadbhāva*, 26n, 35n, 51n
Telugu, 16, 28
throat lock, 38, 40, 115, 133,
134
thunderbolt breaths, 46, 119,
135
Tirupati, Andhra Pradesh, 52,
55, 57
Tiruvaṇṇāmalai, Tamil Nadu, 17n
tongue lock, 115n
*Tripiṭaka*, 36n
*triveṇī*, 41, 118, 120n, 134
Upaniṣads, 13, 16, 17, 26
*Upāsanāsārasaṅgraha*, 6, 17, 18,
119n
urethra
vajroli and, 22, 110n, 128n
urine, consumption of, 128
*utkaṭāsana*, 43
unified stage, 46, 120, 121,
135, 136
Vāgīśvarakīrti, 138n
Vairāgyayoga, 33
Vaiṣṇava, 10, 28
*vajraolī*, 8
Vajrayāna, 5, 8, 15, 17, 19, 42,
46, 48, 50
Alchemy and, 46
forceful action and, 24–26

four blisses and, 17
four stages, 46
generative fluid and, 21, 22
seals and, 40, 42
*vimarda*, 121n
*vipāka*, 136
*vajrolimudrā* (also *vajroli*), 22, 23,
110, 128n, 129
*Varāhopaniṣat*, 16, 18, 26n, 60,
119n
Vasudeva, Somadeva, 119n
Vatsarāja, 34n
Venkatěśvara Oriental Institute,
Tirupati, 52, 55
*videhamukti*, 47
Vidyākara, 112n
*Vijñānabhairavatantra*, 36, 36n,
37n, 113n, 138n
Vijñānabhikṣu, 36n
*Vimalaprabhā*, 21, 24, 119n
*vimarda*, 121n
vine plants, 138n
*vipāka*, 136
Vīraśaiva, 28
Virūpākṣa, 8
Viṣṇu, 24, 34n, 121, 136
*Viṣṇugītā* 33
visualisation
of Śiva, 35, 37n, 108n, 113,
132
of white deity, 34, 113
see also Layayoga
Vivekadarpaņa, 28, 108n

Vivekamārtaṇḍa, 22, 34n, 51,
117n, 129n, 138n

Vyāsa, 37n

water element, 137–138

wind element, 137–138

winds, bodily, 40, 118 134

women

avoidance of, 21, 120, 135

divine, 110, 130, 140–41

wooden probes

vajroli and, 128

Yājñavalkyopaniṣat, 107n

Yamunā river, 118n

yoga, definition of, 31–33

Yogabīja, 22, 23, 26n, 28, 29, 31,
34n, 57

Yogacintāmaṇi (Śivānanda), 18,
32, 36n, 37n, 50

Yogamārgaprakāśikā, 32, 37n

Yogaprakāśikā (Bālakṛṣṇa), 117n,
118n

Yogāsana, 43

Yogaśāstra (Hemacandra), 138n

Yogasiddhāntacandrikā
(Nārāyaṇatīrtha), 36n

Yogaśikhopaniṣat, 26n

Yogasūtra, 35

Yogatārāvalī, 22, 23, 31, 37n, 47,
48, 108n

Yogatattvopaṇisat, 26n

Yogaviṣaya, 57

yogi

avoiding a violent death, 34,
114, 132

avoiding fire, women and
roads, 21, 120, 135

as creator and destroyer, 122,
137

becoming equal to Śiva, 139

bestowing powers, 114n

bliss, 122, 138, 139,

bravery, 136

celibacy and, 21

divine body, 121, 136

divine smell, 121, 136

equal to god, 46, 114n, 122,
137

fourfold yoga and, 30, 32–33

freedom from disease 121,
136, 137

generative fluid, 8, 21, 22n

holding the breath, 115, 133

king of, 140

knowledge of moon, sun and
fire, 120, 135

liberation and, 47–48, 122n

mantra recitation, 34,
113–114

meditation, 34, 35, 113, 114,
132

moon and, 8

mouth breathing, 40, 115,
117, 133, 134
nectar and, 8

practice of *mudrās*, 23, 38–46,
120n

posture, 10, 15, 38, 115, 121,
133, 134n, 136

Rājayoga and, 30, 109, 122n,
123n, 127–28

stages of practice and, 21, 31n,
46, 136n

splendour 121, 136

*Yuktabhavadeva* (Bhavadeva), 51,
117n, 119n