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# The Dattātreyayogaśāstra

James Mallinson

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James Mallinson. The Dattātreyayogaśāstra. 2024, 978-2-85539-296-7. hal-05194450

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INDOLOGIE SERIES

D'AUTRES OUVRAGES DANS LA COLLECTION
INDOLOGIE

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The Holy Island in the Kāverī: a Hagiotopography. Critical Edition and Translation of the Śrīraṅgamābātmya. R. Sathyanarayanan, Marzenna Czerniak-Drożdżowicz, IFP/EFEO, 2023, 230 p. (CI n°156).

Vidhiviveka of Maṇḍanamiśra with its commentary Nyāyakanikā of Vācaspatimiśra and its commentaries Juṣadhvaṅkaraṇi and Svaditaṅkaraṇi of Parameśvara. Critically edited from available manuscripts, testimonia and paraphrases by Elliot M. Stern. IFP/EFEO, 2023, 2 vols (cxxiv, 1104 p.) (CI n°155).

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## THE DATTĀTREYAYOGAŚĀSTRA

This book introduces, edits and translates the *Dattātreyayogaśāstra*, a Sanskrit text on yoga composed in about 1200 CE in South India. It teaches four types of yoga practice but devotes the majority of its 193 verses to *haṭhayoga*, which it divides into two varieties, one which consists of the eight auxiliaries first taught by Patañjali and one which has nine physical methods. It is thus the first text to combine the *aṣṭāṅga* system of Patañjali with physical techniques, and its teachings were highly influential on later authors and commentators of yoga texts. The book is addressed primarily to scholars but will also be of interest to students and practitioners of yoga.

Ce livre introduit et présente une édition ainsi qu'une traduction anglaise du *Dattātreyayogaśāstra*, un texte sanskrit sur le yoga composé vers 1200 de notre ère dans le sud de l'Inde. Il enseigne quatre types de pratiques de yoga, mais consacre la majorité de ses 193 versets au haṭhayoga, qu'il divise en deux variétés, l'une constituée des huit auxiliaires enseignés pour la première fois par Patañjali et l'autre comportant neuf méthodes physiques. Ce texte est ainsi le premier à combiner le système aṣṭāṅga de Patañjali avec des techniques physiques, et ses enseignements ont exercé une grande influence sur les auteurs et commentateurs ultérieurs de textes de yoga. Ce livre s'adresse principalement aux chercheurs, mais il intéressera également les étudiants et les praticiens du yoga.

ISBN 978-81-8470-255-2

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9

788184 702552

ISBN (IFP): 978-81-8470-255-2

ISBN 978-2-85539-296-7

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9

782855 392967

ISBN (EFEO): 978-2-85539-296-7

ifp

Research
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Institut Français
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THE
HĀTHA YOGA
PROJECT

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École française
d'Extrême-Orient

EFEO

Collection Indologie - 162
Haṭha Yoga Series - 5

## THE DATTĀTREYAYOGAŚĀSTRA

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James MALLINSON

James Mallinson is Boden Professor of Sanskrit at the University of Oxford. From 2013 to 2023 he worked at SOAS University of London, where in 2018 he established the SOAS Centre of Yoga Studies. From 2015 to 2020 he was Principal Investigator of the ERC-funded Hatha Yoga Project and from 2021 to 2024 Principal Investigator of the AHRC/DFG-funded Light on Hatha project, which produced a critical edition of the *Haṭhapradīpikā*.

James Mallinson est Boden Professor of Sanskrit à l'Université d'Oxford. De 2013 à 2023, il a travaillé à l'université SOAS de Londres, où il a créé en 2018 le SOAS Centre of Yoga Studies. De 2015 à 2020, il a été chercheur principal du Hatha Yoga Project financé par l'ERC et, de 2021 à 2024, chercheur principal du projet « Light on Hatha » financé par l'AHRC (Arts & Humanities Research Council) et la DFG (Deutsche Forschungsgemeinschaft), qui a produit une édition critique de la Haṭhapradīpikā.

Collection Indologie - 162
Haṭha Yoga Series - 5

## THE DATTĀTREYAYOGAŚĀSTRA

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HĀTHA YOGA
ASSOCIATION
PUBLIQUE

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THE DATTĀTREYAYOGAŚĀSTRA
L'Institut Français de Pondichéry (IFP), UMIFRE 21 CNRS-MAE, est un établissement à autonomie financière sous la double tutelle du Ministère français des Affaires Etrangères (MAE) et du Centre National de la Recherche Scientifique (CNRS). Il est partie intégrante du réseau des 27 centres de recherche de ce Ministère. Avec le Centre de Sciences Humaines (CSH) à New Delhi, il forme l'USR 3330 du CNRS « Savoirs et Mondes Indiens ». Il remplit des missions de recherche, d'expertise et de formation en Sciences Humaines et Sociales et en Ecologie en Asie du Sud. Il s'intéresse particulièrement aux savoirs et patrimoines culturels indiens (langue et littérature sanskrite, histoire des religions, études tamoules...), aux dynamiques sociales contemporaines, et aux écosystèmes naturels de l'Inde du Sud.

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THE HATHA YOGA SERIES

Yoga is central to Indian religious practice and culture. From probable origins among heterodox ascetics in the first millennium BCE it gradually became part of almost all of India's religious traditions. Key to yoga's importance in both its modern globalised manifestations and Indian religious practice are its physical techniques. Some ascetic physical practices are as ancient as yoga itself, while others appear to be innovations introduced at the beginning of the second millennium CE when a corpus of works on *hatha* — as the method of yoga in which physical practices predominate is known in Sanskrit — was composed.

The *Hatha Yoga Project* based at SOAS University of London (2015–2020, European Research Council Grant n°647963), sought to improve the textual foundations for the study of *hatha* yoga by critically editing ten of its most important texts, both from the period of formalisation, but also from key moments in its subsequent development up to the 19th century, and to supplement textual evidence with ethnographic observation of its ascetic practitioners in India today This mini-series, launched within the ‘Collection Indologie’, will publish some of the fruits of the project, in particular editions and translations of Sanskrit manuals of Hatha Yoga.

The *Hatha Yoga Series* is not a closed collection: as well as the list of works of which editions and translations were promised as part of the project, studies of numerous related works were inspired or further advanced during the project's workshops, and some of these will also be published in the series.
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COLLECTION INDOLOGIE 162

HATHA YOGA SERIES 5

THE DATTĀTREYAYOGAŚĀSTRA

JAMES MALLINSON

INSTITUT FRANÇAIS DE PONDICHÉRY
ÉCOLE FRANÇAISE D'EXTRÊME-ORIENT
Comité de rédaction / Editorial Board

Hugo DAVID, T. GANESAN, Dominic GOODALL, Borayin LARIOS, Blandine RIPERT

Comité Éditorial / Advisory Board

Diwakar ACHARYA (All Souls College, Oxford University),

Nalini BALBIR (Université de Paris III et École pratique des hautes études),

Peter BISSCHOP (Leiden University),

Eloïse BRAC DE LA PERRIÈRE (Université de Paris IV),

Sylvain BROCQUET (Université d'Aix-Marseille),

Whitney Cox (Chicago University),

Richard DAVIS (Bard College, New York),

Arlo GRIFFITHS (École française d'Extrême-Orient),

Oskar vON HINÜBER (University of Freiburg im Breisgau),

Padma KAIMAL (Colgate University),

Kei KATAOKA (Kyushu University),

Vempati KUTUMBA SASTRY (Banaras Hindu University),

Leslie ORR (Concordia University),

Parul PANDYA Dhar (Delhi University),

Aloka PARASHER-SEN (University of Hyderabad),

V. SELVAKUMAR (Thanjavur University),

Kesavan VELUTHAT (Delhi University, retired).

Comité de Lecture / Peer-review

Les éditeurs font appel à des spécialistes de leur choix pour l'évaluation des manuscrits soumis.

The publishers of the series call on experts of their choice for the evaluation of manuscripts submitted.

© Institut Français de Pondichéry, 2024 (ISBN 978-81-8470-255-2)

© École française d'Extrême-Orient, 2024 (ISBN 978-2-85539-296-7)

Typeset by James MALLINSON.

Cover design: Sri Aurobindo Press, Pondicherry.

Cover photo: Dattātreya, Virūpākṣa Temple, Pattadakal 2016 © Seth Powell

Printed at the Sri Aurobindo Ashram Press, Pondicherry.
For Bālyogī Śrī Rām Bālak Dās,

Samādhiṣṭh Mahant of Datt Mandir, Kundewadi
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# Preface

I started studying the *Dattātreyayogaśāstra* in the early 1990s. Avasthi's edition of the text was one among various pamphlets of *haṭhayoga* texts my guru Bālyogī Śrī Rām Bālak Dās had instructed me to buy from a bookshop in Varanasi's Kachori Gali. I read it with him at his ashram adjoining the island temple of Dattātreya in the river Kadwa at Kundewadi in Maharashtra.

During my doctoral studies at the University of Oxford (1995–2001) I tried to make sense of the early corpus of *haṭha* texts and identified the *Dattātreyayogaśāstra* as the first text to teach a system of *haṭhayoga* named as such. This flew in the face of received opinion that the Nātha Sampradāya was responsible for the development of *haṭhayoga*, and in various publications I proposed that “classical” *haṭhayoga* as found in the *Haṭhapradīpikā* came about as a result of overlaying the visualisation-based yoga of a proto-Nātha tantric tradition onto the physical yoga of a more orthodox brahmanical ascetic tradition, of which the *Dattātreyayogaśāstra* was a product. I still think that this twofold division is a useful way of understanding early *haṭhayoga*, but work by me and others in intervening years has complicated the picture. In particular, the identification of the *Amṛtasiddhi*, a work written by an unorthodox school of tantric Buddhism, as the earliest text to teach any of the practices and principles of *haṭhayoga*, and of the Nātha Amaraugha, which draws closely on the *Amṛtasiddhi*, as the first text to teach a named *haṭhayoga*, forced me to rethink the place of the *Dattātreyayogaśāstra* in the early *haṭha* tradition, and to give some credit for its origins back to the Nātha Sampradāya.<fnref n="1" />

I started to collect manuscripts of the *Dattātreyayogaśāstra* in the mid-1990s and have been editing the text on and off ever since. In early 2012 I read an edition based solely on manuscripts of what I later identified as the western recension at All Souls College in Oxford with Alexis Sanderson and others, including Andrea Acri, Jason Birch, Camillo Formigatti and

<footnote n="1">¹For a summary of my recent thinking on the development of early *haṭhayoga* see MALLINSON 2020.</footnote>
Péter-Dániel Szántó, all of whom I would like to thank for their valuable assistance in making sense of the text. In 2013 I uploaded to the academia.edu website a translation of the edition as finalised in those reading sessions. In 2014 my application to the European Research Council for funding for a research project on the history of *hathayoga* was successful and in 2015 the five-year Hatha Yoga Project began. At its core were critical editions of ten texts, including the *Dattātreyayogaśāstra*, and the intensive efforts made by the project team members to acquire copies of manuscripts of those texts led to me obtaining more witnesses of the *Dattātreyayogaśāstra* (for which I thank Jason Birch in particular). The project team read a working edition of the text in Pondicherry in 2018. Among those present at the workshop were Dominic Goodall, S.A.S. Sarma and Shaman Hatley, whom I thank for their valuable contributions. The edition read at that workshop included one manuscript (P) from what I later identified as the southern recension. It was clear that this manuscript was very useful for constituting the text and I subsequently took pains to acquire copies of more witnesses of that recension. I collated these for new editions which I read with students and colleagues at SOAS in 2020 and on the online Yogic Studies online platform in 2023. I thank the following from SOAS: Lucy Constantini, Anna Gennaro, Ruth McNeil, Sandra Sattler, Shubha Shanthamurthy, Ruth Westoby and Lidia Wojtczak. From those who joined the Yogic Studies reading I would like to thank in particular Aleksandr Fadeev, Sabbi Lal, Seth Powell and Răzvan Stefanescu.

Special thanks are due to the two reviewers of this book as first submitted for publication, Michael Slouber and Judit Törzsök, who gave me invaluable and highly detailed feedback which resulted in copious improvements, in particular to the Vajroli section. Lubomír Ondračka kindly cast his incomparably keen eye over the final draft and provided a great number of constructive comments and corrections, for which I am also very grateful.

Other scholars who have helped me in my work on the text include Jean Arzoumanov, Daniela Bevilacqua, Peter Bisschop, Matthew Clark, Mitsuyo
Demoto, Manu Devadevan, Jürgen Hanneder, Harunaga Isaacson, Bharati Jagannathan, Ben Joffe, Nils-Jacob Liersch, Carola Lorea, Tom Melham, Christopher Minkowski, Mark Singleton, Vlad Sovarel, Péter-Dániel Szántó and Somdev Vasudeva, whom I thank for their assistance. Alex Bell created the index at short notice, for which I am very grateful. I would also like to thank the staff at the Maharaja Man Singh Pustak Prakash in Jodhpur, notably Mahendra Singh Tanwar and the late Karni Singh, and His Highness Gaj Singh, Maharaja of Jodhpur. Finally, I am grateful to the staff at other libraries who assisted me, among whom I thank in particular Dr Shweta Prajapati at the Oriental Institute, Vadodara, for her help with finding and photographing the edition's manuscript V, and for later sending me photographs of folios I had missed.
# Contents

## I Introduction 1

1 The *Dattātreyayogaśāstra* 3

1.1 Contents and Composition 5

1.1.1 *Mantrayoga* 6

1.1.2 *Layayoga* 6

1.1.3 *Haṭhayoga* 6

1.2 Date of Composition 11

1.3 Place of Composition 13

1.4 The Name of the Text 15

1.5 Sectarian Affiliation and Historical Context 17

1.5.1 Vaiṣṇava Yogic Asceticism 18

1.5.2 The Two Traditions of *Haṭhayoga* 20

1.5.3 *Rājayoga* 27

1.6 The Yogis of the *Dattātreyayogaśāstra* 30

1.6.1 Dattātreya 31

1.6.2 Yājñavalkya 32

1.6.3 Kapila 32

1.6.4 Sāṃkṛti 34

2 Constitution of the text 37

2.1 Witnesses of the Text 37

2.1.1 Manuscript Sources 37
<table>
  <tbody>
    <tr>
      <td>2.1.2</td>
      <td>Manuscripts not collated</td>
      <td>48</td>
    </tr>
    <tr>
      <td>2.1.3</td>
      <td>Testimonia</td>
      <td>53</td>
    </tr>
    <tr>
      <td>2.1.4</td>
      <td>Metre</td>
      <td>60</td>
    </tr>
    <tr>
      <td>2.2</td>
      <td>Stemmatic Hypothesis</td>
      <td>61</td>
    </tr>
    <tr>
      <td>2.3</td>
      <td>Conventions for the Critical Edition</td>
      <td>64</td>
    </tr>
    <tr>
      <td>2.3.1</td>
      <td>Guide to the Apparatus</td>
      <td>65</td>
    </tr>
    <tr>
      <td>II</td>
      <td>Critical Edition of the Dattātreyayogaśāstra</td>
      <td>67</td>
    </tr>
    <tr>
      <td>III</td>
      <td>Annotated Translation of the Dattātreyayogaśāstra</td>
      <td>117</td>
    </tr>
    <tr>
      <td>A</td>
      <td>Vajrolī in the Western Manuscripts</td>
      <td>157</td>
    </tr>
    <tr>
      <td>B</td>
      <td>Concordance of Testimonia Verses</td>
      <td>163</td>
    </tr>
    <tr>
      <td>B.1</td>
      <td>Yogatattvopaniṣad</td>
      <td>163</td>
    </tr>
    <tr>
      <td>B.2</td>
      <td>Śārṅgadharapaddhati</td>
      <td>164</td>
    </tr>
    <tr>
      <td>B.3</td>
      <td>Haṭhapradīpikā</td>
      <td>165</td>
    </tr>
    <tr>
      <td>B.4</td>
      <td>Haṭharatnāvalī</td>
      <td>166</td>
    </tr>
    <tr>
      <td>B.5</td>
      <td>Prāṇatoṣaṇī</td>
      <td>167</td>
    </tr>
    <tr>
      <td>B.6</td>
      <td>Yogacintāmaṇi</td>
      <td>167</td>
    </tr>
    <tr>
      <td>B.7</td>
      <td>Bṛhatkhecarīprakāśa</td>
      <td>168</td>
    </tr>
    <tr>
      <td>B.8</td>
      <td>Works Consulted</td>
      <td>169</td>
    </tr>
    <tr>
      <td>B.8.1</td>
      <td>Primary Sources</td>
      <td>169</td>
    </tr>
    <tr>
      <td>B.8.2</td>
      <td>Secondary Sources</td>
      <td>175</td>
    </tr>
    <tr>
      <td>Index</td>
      <td></td>
      <td>187</td>
    </tr>
  </tbody>
</table>
# Part I

## Introduction
<figure><img src="image_12.png" /></figure>
# Chapter 1

## The Dattātreyayogaśāstra

The *Dattātreyayogaśāstra* is a manual of yoga practice composed in south India in about 1200 CE. The product of a Vaiṣṇava ascetic tradition, it is the first text which is not from a Vajrayāna or Śaiva tantric milieu<fnref n="2" /> to teach a system of physical methods of yoga,<fnref n="3" /> and the first text of any kind to teach these methods together with an *aṣṭāṅga* system of yoga of the kind first taught by Patañjali. It designates as *haṭha* both the physical and *aṣṭāṅga* systems, and includes *haṭha* in a fourfold schema of yoga methods (*mantra, laya, haṭha and rāja*) first taught in the Śaiva *Amaraugha*. Particular emphasis is put on *haṭha*, whose exposition takes up all but 36 of the text’s 193 verses.

The *Dattātreyayogaśāstra's* *aṣṭāṅgayoga* is said to have been revealed not to Patañjali, but to Yājñavalkya and other unnamed Vedic sages. The physical *haṭha* system comprises nine methods of manipulating the body's vital energies (classified in later texts as *mudrās*), which are said to have been practised by Kapila and other Siddhas.<fnref n="4" /> The two systems are presented as alternatives.

<footnote n="2">²Earlier texts to teach physical methods of yoga are the Vajrayāna *Amṛtasiddhi*, and the Śaiva *Amaraugha* and *Vivekamārthaṇḍa*, from which some of the teachings of the *Dattātreyayogaśāstra* are drawn.</footnote>

<footnote n="3">³Some earlier Vaiṣṇava texts, such as the *Vimānārcanākalpa*, teach balancing āsanas, but their systems of yoga otherwise place little emphasis on physical methods (see MALLINSON 2020).</footnote>

<footnote n="4">⁴*Dattātreyayogaśāstra* 29:</footnote>
When Kapila's techniques are introduced after those of Yājñavalkya, they are said to have different methods but the same result.<fnref n="5" /> Yājñavalkya's *aṣṭāṅgayoga* is coherent and structured, with each *aṅga* leading onto the next and clear indications of the signs and benefits of progress, while Kapila's practices are presented somewhat haphazardly. No benefits are given for the triad of practices first found in the *Amṛtasiddhi*, the other six practices are not related to each other, and no systematic programme of practice is taught. It would appear that the composer of the text aimed to include all the physical yoga methods current when the text was composed, even if such comprehensiveness led to incoherence.

Supporting the statement that the two systems lead to the same result are the descriptions of yogic sovereignty that follow the teachings of both yogas.<fnref n="6" /> The perfected yogi may cast off his body and dissolve his self into the supreme *brahman* or he may remain liberated while living, a yogic sovereign endowed with supernatural powers and able to assume whatever form he wants, anywhere in the universe, behaving as he likes.

Aside from being the first text to teach physical methods of yoga together with the *aṣṭāṅga* system, the *Dattātreyayogaśāstra*'s innovations lie primarily in its teachings on *haṭhayoga*. It is the first text to teach the distinction between the *sahita* and *kevala* varieties of *kumbhaka*, "accompanied" and "pure" breath retention, and the first text to teach Vajrolī, a technique of

evam aṣṭāṅgayogaṃ ca yājñavalkyādayo viduḥ |
kapilādyās tathā siddhā haṭhaṃ kuryus tadanyathā ||

Complicating the two systems' apparent complementarity is their being framed by the four *avasthās* or “stages” of physical yoga practice which were first introduced in the *Amṛtasiddhi* (see MALLINSON & SZÁNTÓ 2021:18–20). These stages span the two systems, implying that they are to be practised sequentially. But this is firmly contradicted by the results of attaining *samādhi* given at the end of the *aṣṭāṅga* section, where the yogi is said, among other things, to have attained liberation while living. I see no way to account for this anomaly other than sloppy redaction.

<footnote n="5">⁵ *Dattātreyayogaśāstra* 131cd: abhyāsabhedato bhedaḥ phalaṃ tu samam eva hi ||</footnote>

<footnote n="6">⁶See verses 126–130 and 186.</footnote>
urethral suction used to assist yogic celibacy.<fnref n="7" /> In addition, it gives a unique teaching on *layayoga*, the Yoga of Dissolution, which is to be achieved by means of secret simple methods called *samketas*. Its incidental teachings on the importance of practice and avoidance of false gurus are also without parallel in the early *haṭha* corpus.

The text of the *Dattātreyayogaśāstra* is entirely new: its author does not borrow directly from previous works, although, as will be explained in more detail below, it is likely that he knew the *Amaraugha* and *Vivekamārtaṇḍa*. Verses from the *Dattātreyayogaśāstra* are found without attribution in several subsequent texts, including influential works such as the *Śivasaṃhitā, Haṭha-pradīpikā, Haṭharatnāvalī* and *Yogatattvopaniṣad*. The seminal *Haṭhapradīpikā* compilation of Svātmārāma includes 27 verses from the *Dattātreyayogaśāstra*, second only to the *Vivekamārtaṇḍa*.<fnref n="8" /> The *Dattātreyayogaśāstra* is cited by name in several important compendia and commentaries, including the *Śārṅgadharapaddhati, Yogacintāmaṇi, Brhatkhecarīprakāśa, Prāṇatoṣaṇī* and *Haṭhapradīpikājyotsnā*.

## 1.1 Contents and Composition

After an introductory passage in which the sage (*muni*) Sāṃkṛti, who has been searching the world for yoga, comes across the great sage (*mahāmuni*) Dattātreya in the Naimiṣa forest, the teachings of the text begin at verse nine.

<footnote n="7">⁷On the practice of Vajroli, see MALLINSON 2018. On its Vajrayāna origins see footnote 14.</footnote>

<footnote n="8">⁸The oldest recension of the *Haṭhapradīpikā* consists of 328 verses of which 27 are from the *Dattātreyayogaśāstra*. Several more verses from the *Dattātreyayogaśāstra* are included in later recensions of the *Haṭhapradīpikā*.</footnote>
### 1.1.1 Mantrayoga

The first of the four varieties of yoga practice, *mantrayoga*, is dismissed in three verses (12–14). No mantras are specified, but the instruction to install letters on the body before repeating a mantra in order to attain *siddhi* suggest that *mantrayoga* is identified with a tantric-style mantra practice. *Mantrayoga* is for those of small intellect, who will master it very slowly.

### 1.1.2 Layayoga

Verses 15–26 teach *layayoga*, which is brought about by the dissolution (*laya*) of the mind. *Layayoga* is said to have fifteen million secret methods called *saṃketas*, which were taught by Śiva to his Gaṇas at various remote locations. Dattātreya reports seven of these methods, all simple techniques such as staring at the big toe or lying down like a corpse. These *saṃketas* have no known direct precedents, but are redolent of the simple meditation practices taught in Śaiva texts such as the *Vijñānabhairava*, some of which are also said to bring about dissolution of the mind.<fnref n="9" />

### 1.1.3 Haṭhayoga

The exposition of *haṭhayoga* takes up the bulk of the text (verses 27–183). Yājñavalkya’s version of *haṭha* (33–130) is dealt with in much more detail than that of Kapila (131–183), in which, with the exception of Vajrolī, the physical practices are described only cursorily. At verses 39–53, between the *āsana* and *prāṇāyāma* aṅgas of Yājñavalkya’s *haṭha*, is a passage on how anyone may succeed at yoga as long as they practise, the unimportance of external religious insignia, and obstacles to yoga. Verses 98 to 105 teach the powers that arise

<footnote n="9">⁹See *Vijñānabhairava* 37, 50, 56, 58, 59, 71 etc. Cf. *Svabodhodayamañjarī* 3, 13, 15 etc. and the *Jñānamālā*, an unpublished work ascribed to Mīnanātha/Macchendra/Lūyipā found in a c. 13th-century manuscript (NAK 4-1171 = NGMPP A 59/20; I thank Péter-Dániel Szántó for providing me with a transcription of this manuscript).</footnote>
in the second stage of practice and the perils of displaying such supernatural
capabilities.

As noted above, four states or stages of yoga frame the two types of
haṭha.<fnref n="10" /> The first, ārambha, covers the first four aṅgas of Yājñavalkya's
aṣṭāṅgayoga (32c–89b). The second, ghaṭa, covers the fifth aṅga, pratyāhāra
(89c–106d). The third stage, paricaya, spans the last three of the eight aṅgas
of Yājñavalkya's aṣṭāṅga and the nine techniques of Kapila (107–183). Verses
184a–187b teach that success in the paricaya stage gives rise to rājayoga, which
in turn brings about the ultimate state or stage of yoga, nispatti, “comple-
tion” or “perfection”. Rājayoga and nispatti denote a state of yogic sovereignty
which brings dominion over all beings and allows for both worldly pleasure
and liberation. The concluding verses (188c–193d) contain praise of the text,
of yoga, of the goddess Mahāmāyā, and of Dattātreya himself.

Yājñavalkya's Aṣṭāṅga Haṭhayoga

No direct source for the *Dattātreyayogaśāstra's* aṣṭāṅga haṭhayoga is known
to me. It is said to have first been practised by Yājñavalkya, but does not have
close parallels with the aṣṭāṅga systems taught in either of the two texts on
yoga attributed to him.<fnref n="11" /> Nor is it similar to that of Patañjali. It is, however,

<footnote n="10">¹⁰The four stages are introduced at the beginning of the text together with the four varieties of yoga (verse 10), and there is no indication of when the first stage, ārambhāvasthā, begins, so one might expect it to encompass mantra- and layayoga as well as haṭhayoga. However mantrayoga is clearly presented as an alternative path, for lesser practitioners, and both the Amṛtasiddhi and Amaraugha understand the stages to apply only to physical yoga practice, so I have inferred that the four stages here apply only to haṭha.</footnote>

<footnote n="11">¹¹These are an early Yogayājñavalkya dated to between 600–850 CE by Somdev Vasudeva, who is editing the text from a collation of manuscripts including one from Nepal dated to 1024 CE (an edition of this text by Swami Kuvalayananda and Pandit Raghunathashastri Kokaje based on later manuscripts was published in 1970 under the title Brhadyogiyājñavalkyasmṛti) and a later (post-13th century) Yogayājñavalkya, a critical edition of which by P.C. Divanji was published in 1954. On these two texts see WUJASTYK 2017. To take one example among the eight aṅgas, the five elemental dhāraṇās taught in the Dattātreyogaśāstra are significantly different from those of the later Yogayājñavalkya (and closely match those of the Vivekamārtaṇḍa), while the early Yogayājñavalkya does not teach them at all.</footnote>
close to the *aṣṭāṅga* systems taught in various Pāñcarātrika Saṃhitās, for example the *Pādma* and *Ahirbudhnya*. Most of its *aṅgas* are taught very succinctly: only one *yama*, one *niyama* and one *āsana* are mentioned (moderate diet, non-violence and the lotus posture respectively). Breath control consists of a simple method of alternate-nostril breathing (*sahita kumbhaka*) which is to be practised four times a day for three months, after which the channels will be cleansed and the yogi will be capable of unlimited spontaneous breath-retention (*kevala kumbhaka*). Practice is now required only once a day, but for three hours, during which the yogi should perform *kevala kumbhaka* and practise the fifth *aṅga*, withdrawal, (*pratyāhāra*), by recognising that the objects of the senses are identical with the self. This results in attainment of the third stage, *paricaya*, in which the accumulated breath awakens the coiled Kuṇḍalinī, causing her to straighten out, thereby unblocking the entrance to the lower end of the central channel.<fnref n="12" /> The yogi attains knowledge of the past, present and future, which steers him in his practice of the next *aṅga*, fixation (*dhāraṇā*). If the yogi has premonitory knowledge of a calamity that is to befall him caused by one of the five elements, he should perform fixation on that element, as a result of which it cannot harm him and he will not die. Unlike several other *haṭha* texts, the *Dattātreyayogaśāstra* teaches no attributes of the various elements to be fixated other than their locations in the body, nor is there any meditative practice associated with fixation: the yogi is merely to fix the breath in the elements' respective locations in the body. The seventh *aṅga*, meditation (*dhyāna*), has two forms, conditioned meditation on a chosen deity and a superior form, unconditioned meditation. Both are to be practised for twenty-four hours with the breath held. Mastery of unconditioned meditation leads to the final *aṅga*, absorption (*samādhi*), the state of identity of the individual and supreme selves (*ātman* and *paramātman*), which results after holding the breath for twelve days. The yogi is then liberated while living (*jīvanmukta*).

<footnote n="12">¹²On Kuṇḍalinī's role in the *Dattātreyayogaśāstra* and other Vaiṣṇava texts, in contrast to that in Śaiva works, see note 271.</footnote>
## Kapila's haṭhayoga

Kapila's haṭhayoga appears to be primarily based on the teachings of the Amaraugha and Vivekamārtaṇḍa.<fnref n="13" /> It includes the three physical practices taught in the Amaraugha (mahāmudrā, mahābandha and mahāvedha) and all six of the Vivekamārtaṇḍa (mahāmudrā, jālandharabandha, uḍḍiyāṇabandha, mūlabandha, khecarīmudrā and viparītakaraṇa), and incorporates the system of four yogas first articulated in the Amaraugha, and that of four stages first taught in the Amṛtasiddhi and reworked in the Amaraugha. To the eight practices of the Amaraugha and Vivekamārtaṇḍa (mahāmudrā is found in both) is added Vajrolī. In contrast to the brief descriptions of the eight techniques taught in the earlier texts, that on Vajrolī is relatively discursive (34 verses in the southern recension followed in this edition, and nine verses in the western recension). This is perhaps to be explained by it being the one innovative teaching in this section of the text. The other practices had been described elsewhere, but the Dattātreyayogaśāstra was the first text to teach the difficult method of Vajrolī so it needed to be explained in detail.<fnref n="14" />

The inclusion of Vajrolī in the teachings of the Dattātreyayogaśāstra

<footnote n="13">¹³The author of the Dattātreyayogaśāstra appears not to have known the Amṛtasiddhi, upon which the Amaraugha's teachings on haṭhayoga are based: the Dattātreyayogaśāstra has no teachings from the Amṛtasiddhi which are not also found in the Amaraugha and it emulates the Amaraugha's innovative naming of physical yoga as haṭha. (A possible exception is found in the list of synonyms of Suṣumnā given at Dattātreyayogaśāstra 109 which includes two found in the Amṛtasiddhi but not the Amaraugha.)</footnote>

<footnote n="14">¹⁴Vajrolī is mentioned by name in only one earlier text, the Amaraugha (verse 7; its practice is alluded to obliquely at Amanaska 2.32). Haṭha texts classify methods for preserving sexual fluids according to the Siddha lineages which practised them. The suffix -olī, which is related to Sanskrit āvalī, is a Marathi word meaning lineage. Thus Vajrolī refers to the Vajra tradition, i.e. Vajrayāna or tantric Buddhism, and the Vajrolī practice is likely to be the method of seminal retention practised in Vajrayāna haṭhayoga, an unorthodox form of Vajrayāna sexual ritual in which the male practitioner does not ejaculate. Sexual ritual *tout court* is rejected in the Amṛtasiddhi and Amaraugha, and the name of the latter, which is synonymous with Amaroli, is likely to refer to the Amara lineage, a tradition of celibate yogic asceticism associated with Gorakṣa, whose yogic method is taught in those texts. In the c. 1280 CE Līlācaritra Gorakṣa is said to be of the amarolī and to defeat Virūpa, who is of the vajrolī, in a battle of supernatural powers (see MALLINSON 2019:5 n.28).</footnote>
points to a difference between it and its source texts. The *Amaraugha* and
*Vivekamārtaṇḍa* teach discrete, structured programmes of physical yoga,<fnref n="15" />
whereas the *haṭhayoga* of Kapila in the *Dattātreyayogaśāstra* is a comprehen-
sive description of all the physical yoga practices known to its author. This
paved the way for syncretic compilations such as the *Śivasaṃhitā* and *Haṭha-
pradīpikā*, which built on the ninefold schema of physical methods taught
in the *Dattātreyayogaśāstra*, adding the practice of *śakticālana*, “the stimu-
lation of the goddess”, first taught in the *Gorakṣaśataka*. The *Śivasaṃhitā*
and *Haṭhapradīpikā* classify all ten practices as *mudrās* and this term subse-
quently found widespread currency as the generic name for physical methods
of manipulating the vital energies.

The author of the *Dattātreyayogaśāstra* deliberately avoids the overlaps
and repetitions that would have resulted from adopting the teachings of
its source texts wholesale. Thus when the text teaches the *mahāmudrā* and
*mahābandha* of the *Amaraugha* it omits the *bandha*-type practices which are
part of those techniques in the *Amaraugha* in order to avoid repeating them
when it teaches the *jālandharabandha* and *mūlabandha* of the *Vivekamār-
taṇḍa*.

The *Dattātreyayogaśāstra* deviates from its source texts in some other
regards. It includes none of the specific features associated in the *Amṛta-
siddhi* and *Amaraugha* with each of the stages, i.e. the three *granthis* or knots
which the breath pierces as it rises up the central channel, the *kṣaṇas* or
moments and *śūnyas* or voids (both of which are derived from the stages of
Vajrayāna sexual ritual), and the inner sounds.<fnref n="16" /> Nor does it teach the rising
of Kuṇḍalinī from the base of the central channel to the head, which is central
to the yoga practice of the *Vivekamārtaṇḍa*.<fnref n="17" />

<footnote n="15">¹⁵The author of the *Vivekamārtaṇḍa* is likely to have known the *Amaraugha* and drawn on its teaching of *mahāmudrā*, but he chose not to include the *Amaraugha's* *mahābandha* and *mahāvedha*.</footnote>

<footnote n="16">¹⁶As well as teachings on the inner sounds which arise spontaneously as markers of progress through the four stages, the related practice of nādānusandhāna, concentration on the inner sound, is also absent from the *Dattātreyayogaśāstra*. It is first taught in the *Śivasaṃhitā* and was designated as the fourth stage of *haṭha* practice in the *Haṭhapradīpikā*, after *āsana*, *kumbhaka* and *mudrā*.</footnote>

<footnote n="17">¹⁷Kuṇḍalinī is mentioned briefly in the *Amaraugha* (verse 19) and *Dattātreyayogaśāstra*</footnote>
## 1.2 Date of Composition

Like most early texts on physical yoga, the *Dattātreyayogaśāstra* is written in the style of a Tantra or Purāṇa and is accordingly presented as a timeless divine revelation. Despite this, it is possible to establish that it was composed between c. 1100 and 1300 CE, with a date of about 1200 CE most probable. Several of its verses are found in the *Śārṅgadharapaddhati*, a compendium compiled in 1363 CE, giving us a firm *terminus ante quem*. Less firm evidence suggests that its composition can be put back a little further. One of its verses is found in the *Vasiṣṭhasaṃhitā*,<fnref n="18" /> which is cited in the c. 1300 CE *Ātmapurāṇa* of Śaṅkarānanda.<fnref n="19" /> The *Vasiṣṭhasaṃhitā* borrows from other works<fnref n="20" /> whereas, as noted above, despite some of its teachings being derivative of earlier texts such as the *Amaraugha* and *Vivekamārtaṇḍa*, the verses of the *Dattātreyayogaśāstra* appear to be wholly original, indicating that it was the source of the verse it shares with the *Vasiṣṭhasaṃhitā*.

The author of the *Dattātreyayogaśāstra* appears not to have known the *Gorakṣaśāataka* because the *Gorakṣaśāataka’s śakticālana* is not included in its syncretic treatment of the techniques later categorised as *mudrās*.<fnref n="21" /> The

<footnote>(verse 108). In both texts, rather than rising up from the base of the central channel to the head as is taught in many *haṭha* texts, she appears to be conceived of as blocking the lower opening of the central channel when unawakened and coiled; when she is awakened by means of *haṭha* practices she becomes straight and enters the opening of the central channel, thereby allowing the breath to enter it and rise up past her to the head.</footnote>

<footnote n="18">¹⁸*Dattātreyayogaśāstra* 74 = *Vasiṣṭhasaṃhitā* 3.30.</footnote>

<footnote n="19">¹⁹BOUY 1994:82 n.343.</footnote>

<footnote n="20">²⁰These include the *Kubjikāmatatantra* (23.20 = *Vasiṣṭhasaṃhitā* 8.12c-13b), the *Śāradātilaka* (25.23 = *Vasiṣṭhasaṃhitā* 3.58), the *Yogayājñavalkya/Brhadyogiyājñavalkya* (see p. 31 of the introduction to the first edition of the *Vasiṣṭhasaṃhitā* for details of borrowings from this text and the *Sūtasaṃhitā*), the *Sūtasaṃhitā* (whose c. 1150 date (Cox 2017:33) gives a *terminus post quem* for the *Vasiṣṭhasaṃhitā*), the *Ahirbudhnyasaṃhitā* (e.g. 31.25cd, 31.29cd = *Vasiṣṭhasaṃhitā* 1.60ab, 1.64ab) and the *Pādmasaṃhitā* (e.g. 2.1-19 is found within *Vasiṣṭhasaṃhitā* 2.1-25).</footnote>

<footnote n="21">²¹It is possible, however, that the author of the *Dattātreyayogaśāstra* chose not to include *śakticālana* because its purpose is the raising of Kuṇḍalini to the head, which is not taught in the *Dattātreyayogaśāstra*.</footnote>
Vasiṣṭhasaṃhitā shares a verse with the *Gorakṣaśataka*,<fnref n="22" /> which, like the *Dattātreyayogaśāstra*, appears to be a wholly original text, and is thus likely to be the source of the shared verse. One might also tentatively infer that the author of the *Gorakṣaśataka* knew the *Dattātreyayogaśāstra* because the former work expands upon the latter’s apparently innovative division of kumbhaka into sahita and kevala varieties, describing various complex kumbhakas as sahita, unlike the *Dattātreyayogaśāstra* which uses the term for only its simple alternate-nostril prāṇāyāma.

The speculation above allows for the following tentative relative chronology of early haṭha texts, which indicates that the *Dattātreyayogaśāstra* was likely to have been composed in about 1200 CE:

*Amṛtasiddhi* (c. 1050 CE)<fnref n="23" />

*Amaraugha*

*Vivekamārtaṇḍa*

*Dattātreyayogaśāstra*

*Gorakṣaśataka*

Vasiṣṭhasaṃhitā (pre-1300 CE)

Śārṅgadharapaddhati (1363 CE)

A date much earlier than 1200 CE is precluded by the mention in verse 45 of adorning the body with twelve puṇḍras. The wearing of the ūrdhva-puṇḍra or vertical marking on the forehead and other parts of the body is a Vaiṣṇava practice originating probably in the first millennium CE and it has been part of the daily practice of the Vaikhānasa tradition since their earliest texts, which date to the 4th–8th century CE,<fnref n="24" /> but the practice of applying twelve such marks is not attested until the twelfth century at the earliest.<fnref n="25" />

<footnote n="22">²² Vasiṣṭhasaṃhitā 3.29ab = *Gorakṣaśataka* 30ab.</footnote>

<footnote n="23">²³MALLINSON & SZÁNTÓ 2021:3 n. 2.</footnote>

<footnote n="24">²⁴COLAS 2022:215.</footnote>

<footnote n="25">²⁵The practice of applying twelve marks to the body originated in the Pāñcarātra tra-</footnote>
## 1.3 Place of Composition

Nothing allows us to pinpoint confidently the place of composition of the *Dattātreyayogaśāstra*,<fnref n="26" /> but internal and external evidence suggests that it was composed in the Deccan or further south.<fnref n="27" /> Its manuscript witnesses are found only in the south and west of the subcontinent, with none in Nepal or Bengal. The two texts from which it draws much of its teachings on *hathayoga*, the *Amaraugha* and *Vivekamārtaṇḍa*, are likely to have been composed in Mangalore and the Deccan respectively.<fnref n="28" />

Some of the words used in the text point to a southern origin. In verse 17 Śiva manifests as Śabareśa, an epithet of his known elsewhere only from Telugu sources.<fnref n="29" /> The use of the word *saṃketa* to denote an esoteric method of *layayoga* in verses 19–26 is, at the time of the text’s composition, elsewhere

<footnote>dition. Its earliest texts do not mention it (thus at 11.22–37 the c. ninth-century CE *Jayākhyasaṃhitā* teaches a 12-fold *nyāsa* of mantras and deities on the body, but not the application of ṫrdhvapuṇḍras). The 12th-century *Agastyasaṃhitā* teaches the application of nāmans on the body (11.25) but, *pace* BAKKER (1986:89), does not specify that this is to be done in twelve locations. The Ṫvarasaṃhitā is perhaps the first text to teach the application of twelve ṫrdhvapuṇḍras on the body (21.292d–318b). Its date is unclear, but it may be as late as the 12th or 13th century CE (RASTELLI n.d.:9). Rāmānuja’s guru Yādavaprakāśa wrote the *Yati-dharmasamuccaya* between 1050 and 1075 CE (OLIVELLE 1995:3). In it he makes no mention of applying markings in twelve places, but the *Guruparamparāprabhāvam* of Pinpałakiya Perumāl Jiyar, a 13th-century Maṇipravāla account of the Śrivaiṣṇava ācāryas, does describe this practice (NARAYANAN 1990:177). On the wearing of twelve ṫrdhvapuṇḍras by Śrīvaiṣṇavas, see RANGACHARI 1986:56–58 and HARDY 2001:53. On the wearing of sectarian marks by Vaiṣṇavas of all traditions, see ENTWHISTLE 1981–82.</footnote>

<footnote n="26">²⁶The geographical locations named within the *Dattātreyayogaśāstra*, i.e. Naimiṣāraṇya, where Sāṃkṛti finds Dattātreya at the beginning of the text, and the locations where Śiva taught the *saṃketas* of *layayoga*, are pan-Indian sacred sites (see verses 2 and 18–19).</footnote>

<footnote n="27">²⁷Together with the dating of c. 1200 CE, this would mean that the text was composed in the dominion of the Hoysalas.</footnote>

<footnote n="28">²⁸On the provenance of the *Amaraugha*, all of whose available manuscripts are in Grantha script, see MALLINSON 2019. There is less evidence from which to infer the place of composition of the *Vivekamārtaṇḍa*, but its combination of Vedantic and Nātha Saiva doctrines mirrors that of the Marathi Jñāneśvarī, suggesting that it too was composed in modern-day Maharashtra.</footnote>

<footnote n="29">²⁹See footnote 214.</footnote>
found only in texts from the Deccan region.<fnref n="30" /> The use of śramaṇa in the
sense of an ascetic in verse 41 is unknown to me in contemporaneous San-
skrit texts but was common in Telugu and Kannada works of the period.<fnref n="31" />
Usage of the term arcā for a temple image as found in verse 44, while not
absent from north Indian works, is much more common in texts from the
south, in particular those of the Pāñcarātra,<fnref n="32" /> and the concept of the arcā-
vatāra is closely associated with other southern Vaiṣṇava traditions.<fnref n="33" /> The
use of galarava in verse 161 to mean sounds made during sexual intercourse
is unusual in Sanskrit but relatively common in Kannada literature.<fnref n="34" />

Dattātreya was worshipped in the Deccan and south India from the
eighth century onwards, when the oldest known image of him was carved at
Pattadakal.<fnref n="35" /> From the 13th century onwards he was one of the pañca kṛṣṇa,
the five earthly manifestations of god worshipped by the Mahānubhava sect
in present day Maharashtra,<fnref n="36" /> and he teaches yoga in the Mārkaṇḍeyapurāṇa,
which was an important text in the medieval Deccan.<fnref n="37" />

The western recension of the text has an opening maṅgala verse specifi-
cally in praise of Narasiṃha, unlike the more general verse in praise of Viṣṇu
found in the southern recension. The cult of Narasiṃha is prevalent in the
Deccan, in particular in the Andhra region, where Yerrāpragada composed
the Telugu Nṛsimhapurāṇamu in the 14th century. In Andhra folk legend,
Narasiṃha is said to have taught yoga to Prahēda<fnref n="38" /> and he is often depicted
in the region wearing a yogapattā in his form as Yoganarasiṃha.<fnref n="39" /> The Pāñ-
carātra *Ahirbudhnyāsaṃhitā*, which was composed in south India in the early

<footnote n="30">³⁰See footnote 212.</footnote>

<footnote n="31">³¹I thank Shubha Shanthamurthy for this information.</footnote>

<footnote n="32">³² *Tāntrikābbidhānakośa* vol. 1 s.v. *arcā*.</footnote>

<footnote n="33">³³See footnote 86.</footnote>

<footnote n="34">³⁴See note 300.</footnote>

<footnote n="35">³⁵CUMMINGS 2014:262–270</footnote>

<footnote n="36">³⁶RAESIDE 1982.</footnote>

<footnote n="37">³⁷WAGONER notes that the *Mārkaṇḍeyapurāṇa* was translated into Telugu at Warangal in the early fourteenth century (2002:23–24).</footnote>

<footnote n="38">³⁸VEMSANI 2009:39.</footnote>

<footnote n="39">³⁹See e.g. SMITH 1969:140 and illustration facing, and ECK 2012:333–337.</footnote>
second millennium CE,<fnref n="40" /> teaches a visualisation of Yoganarasimha.<fnref n="41" />

## 1.4 The Name of the Text

The manuscripts of the *Dattātreyayogaśāstra* form two groups, one from south India (denoted in the edition by the siglum δ), which forms the basis of the edition, and one from the west (π), which transmits a slightly shorter recension. In most of its witnesses, including all the western manuscripts, the text is called by variants of the name *Dattātreyayogaśāstra*, but some of the southern manuscripts and related witnesses say that it is called, or is part of, the *Dattātreyasaṃhitā*.<fnref n="42" />

Citations of the *Dattātreyayogaśāstra* in commentaries and compendia are found under a variety of names. In Śivānandasarasvatī's *Yogacintāmaṇi* its citations are sometimes attributed to the *Yogatattvaprakāśa*<fnref n="43" /> (elsewhere they are introduced with *dattātreyah*). In his *Yogasiddhāntacandrikā Nārāyaṇa-

<footnote n="40">⁴⁰SANDERSON 2001:35–38.</footnote>

<footnote n="41">⁴¹Ahirbudhnyāsaṃhitā 26.62–64.</footnote>

<footnote n="42">⁴²Two of the three southern manuscripts which have colophons mention a *Dattātreyasaṃhitā*. In its opening P calls the text simply *yogaśāstra*, adding the qualifying epithet *śridattātreyamahāyoginā viracitam yogaśāstraṃ samāptam* in its closing statement. T is missing its opening folio and has a closing statement similar to that found in P: *iti sadgu*****śrīdattātreya *vi*racitaṃ yogaśāstraṃ samāptam, which it follows with *iti dattātreyasaṃhitā samāptā*. M₁ calls the text *dattātreyasaṃkṛtisaṃvādayogaśāstram* at its beginning but like T implies that it is part of a *Dattātreyasaṃhitā* in its closing statement: *iti śrīdattātreyasaṃhitāyāṃ sāṃkṛtisaṃvāde yogaśāstranirūpaṇaṃ saṃpūrṇaṃ*. The 19th-century *Prāṇatoṣanī* compilation attributes its citations of the text to the *Dattātreyasaṃhitā* (once adding “prathamādhyāye”).</footnote>

<footnote>The western manuscripts make no mention of a *Dattātreyasaṃhitā*. The two from Wai call the text *Dattātreyoktayogaśāstra* (*W*₁ on its cover page and *W*₂ in its *incipit*). *J*₁, *J*₂ and *V* call it the *Dattātreyaproktayogaśāstra* in their colophons (in their *incipits* *J*₁ and *J*₂ call it the *Dattātreyakṛtayogam* and *V*, the *śrīgurudattātreyakṛtayogaśāstram*). Avasthi's edition of the text, which is based on a manuscript from the Ganganath Jha Research Institute in Allahabad (see p. 5), calls it the *Dattātreyayogaśāstra*.</footnote>

<footnote n="43">⁴³Yogacintāmaṇi pp.59, 89, 98, 272.</footnote>
tīrtha also cites the *Dattātreyayogaśāstra* with the name *Yogatattvaprakāśa*<fnref n="44" /> and when it was reworked into an Upaniṣad in perhaps the 17th century the resultant text was called the *Yogatattvopaniṣad*. This suggests that the text, or a recension of it, was known by the name *Yogatattvaprakāśa*, but I have been unable to locate any manuscripts by this name. In his *Brhatkhecarī-prakāśa* Ballāla cites the *Dattātreyayogaśāstra* under the name *Sāṃkṛtidattā-treyasaṃvādaprakaraṇa*. A short recension of the text consisting of only the teachings on *aṣṭāṅgayoga* and found solely in manuscripts from south India is called the *Dattātreyabodha*.

Thus the text exists in a variety of recensions and was known by a variety of names. Its designation as the *dattātreyoktayogaśāstra* from the *Dattātreyasaṃhitā* in some of the southern witnesses suggests that it was originally a section on yoga in a longer work, the *Dattātreyasaṃhitā*, rather than an independent text. This is supported by the variety and blandness of the text's names, but no manuscripts of a longer *Dattātreyasaṃhitā* which contains our text are known to me.<fnref n="45" /> The text as transmitted forms a coherent whole, so I suspect that its designation as part of the *Dattātreyasaṃhitā*, genuine or not, occurred after its composition.

<footnote n="44">⁴⁴ Yogasiddhāntacandrikā p.127.</footnote>

<footnote n="45">⁴⁵ The *Annual Report of the Mysore Archaeological Department for the year 1932* (pp.100-101) notes that a manuscript of the *Vidyāraṇyakālajñāna*, a prophetical work ascribed to Vidyāraṇya but composed in about 1580 CE, contains a section entitled *Dattātreyasaṃhitā* which relates a prophecy announced by Dattātreya to Kārtavīrya.</footnote>
## 1.5 Sectarian Affiliation and Historical Context

The *Dattātreyayogaśāstra*, like most early *haṭha* texts, does not foreground its sectarian affiliation (allowing its verses to be borrowed and cited by authors from a wide range of traditions). Within the text there are, however, several indications of the religious milieu in which it was composed. These and analysis of the text's historical context indicate that its production c. 1200 CE was the result of a collaboration between an ancient tradition of extra-Vedic Vaiṣṇava yogic asceticism and the south Indian orthodox brahmanical monastic order whose primary seat came to be established at Sringeri in the mid-14th century. The Sringeri tradition continues to flourish, constituting an important branch of the Daṇḍī Saṃnyāsīs of the Daśanāmī Saṃpradāya; the most prominent descendants of their less orthodox collaborators are the yogic lineages of the Daśanāmī Nāgā Saṃnyāsīs and the Rāmānandīs, the largest ascetic orders in India today. At the time of the text's composition the two traditions would have tended to practise different forms of yoga, *aṣṭāṅga* for the proto-Sringeri school, more physical methods for their affiliates. A learned author from the brahmanical monastic order encoded these two different approaches to yoga under the rubric of *haṭha*, with the orthodox tradition's *aṣṭāṅga* system attributed to Yājñavalkya and the extra-Vedic tradition's more physical methods to Kapila.

It should perhaps be noted here that in no way can the *Dattātreyayogaśāstra* be seen as a product of the Nātha Saṃpradāya, despite the common identification of both *haṭhayoga* and Dattātreya as Nātha. While the first codifications of the former, in the Vajrayāna *Amṛtasiddhi* and Śaiva *Amaraugha*, are indeed from traditions which came to be part of the Nātha Saṃpradāya, and while Dattātreya was an important part of the Maharashtrian Nātha Saṃpradāya from the 18th century,<fnref n="46" /> several traditions other than those of the Nāthas produced early texts on *haṭhayoga* and Dattātreya was not closely associated with the Nātha tradition at the time of the text's composition.

<footnote n="46">⁴⁶MALLINSON 2011:4. See also RIGOPOULOS 2012:391–392.</footnote>
The *Dattātreyayogaśāstra* in fact displays some antipathy towards the *siddhi*-oriented tantric traditions with which certain contemporaneous forerunners of the Nāthas were associated. It puts *mantrayoga*, the emblematic practice of the tantric traditions, at the bottom of its hierarchy of four types of yoga, saying it is for those of small intellect,<fnref n="47" /> and it includes the tantric practices of mantra recitation, alchemy and digging for buried treasure among obstacles to success in yoga.<fnref n="48" /> Its author almost certainly drew on two proto-Nātha texts, the *Amaraugha* and *Vivekamārtaṇḍa*, both of whose teachings are attributed to Gorakṣa, the purported founder of the Nātha Saṃpradāya, but reframes their teachings on physical yoga as being from Kapila rather than a Siddha of the Nātha tradition.<fnref n="49" />

### 1.5.1 Vaiṣṇava Yogic Asceticism

The *Dattātreyayogaśāstra* teaches that practitioners from a wide range of religious traditions may gain success in yoga through regular practice (41–42), keeps the details of its teachings non-sectarian,<fnref n="50" /> and puts the instructions on *layayoga* and the haṭhayogic practice of *mahāmudrā* in the mouth of Śiva.<fnref n="51" /> Nevertheless the overall Vaiṣṇava orientation of the text is clear. Its southern recension opens with a *maṅgala* verse in praise of Viṣṇu, its western recension with one in praise of Viṣṇu's Narasiṃha *avatāra*. As will be shown in

<footnote n="47">⁴⁷ *Dattātreyayogaśāstra* 14.</footnote>

<footnote n="48">⁴⁸ *Dattātreyayogaśāstra* 51–53.</footnote>

<footnote n="49">⁴⁹ There is a nod in the text to the Śaiva tantric deity Bhairava when he is named as the teacher of *mahāmudrā* (132). Perhaps giving credit to a human Nātha yogi would have been beyond the pale, so the author compromised by naming Bhairava instead. The Kapilāni Panth, a lineage current among the Nāth yogis today, has Kapila as its tutelary deity, but there is no early evidence for its existence (DVIVEDī hypothesises that the Kapilāni Panth started as a group of Vaiṣṇava yogis who then switched allegiance to Gorakhnāth (1996:191–194)).</footnote>

<footnote n="50">⁵⁰ See for example the teaching on *saguṇa dhyāna* at 122b–124c in which the practitioner is instructed to meditate upon the deity that will bestow what he wants (*dhyāyet tu devatām iṣṭadāyinim*).</footnote>

<footnote n="51">⁵¹ *Dattātreyayogaśāstra* 15 and 132.</footnote>
more detail in the next section, Dattātreya, the text's primary teacher, and
Kapila, the originator of one of its systems of *haṭhayoga*, are both *avatāras* of
Viṣṇu, while contemporaneous texts which include instructions on yoga by
the text's other teacher of *haṭhayoga*, Yājñavalkya, are Vaiṣṇava.<fnref n="52" />

Vaiṣṇava yogic asceticism dates back at least as far as the first centuries BCE. In the *Kaṭhopaniṣad*, which is perhaps the earliest text to teach yoga named as such, the highest state is that of Viṣṇu.<fnref n="53" /> In the *Mahābhārata* Viṣṇu is the deity most commonly associated with yoga.<fnref n="54" /> In the *Nārāyaṇīya*, a late part of the *Mahābhārata*, “tapas and yoga are both alike subordinated to bhakti, with Nārāyaṇa identifying himself as the goal of yoga proclaimed in yoga texts...”.<fnref n="55" /> COLAS links the *Nārāyaṇīya* to the early Vaikhānasa and Pāñcarātra schools<fnref n="56" /> and yoga remained important in both. The earliest Vaikhānasa Saṃhitās, the *Mārīcisaṃhitā* (also known as the *Vimānārcanākalpa*) and the *Samūrtārcanādhikaraṇa*, which date to the 10th or 11th centuries CE, teach an aṣṭāṅga yoga to be practised by Vaikhānasa temple priests.<fnref n="57" /> Many Pāñcarātra Saṃhitās also teach aṣṭāṅga yoga, sometimes drawing on Vaikhānasa texts. An important teaching of these schools in the context of *haṭhayoga* is that on *mayūrāsana*, the peacock posture, found in the *Mārīcisaṃhitā’s* treatment of *āsana*, the third aṅga of its aṣṭāṅgayoga. This is the earliest known teaching of a yogic posture other than a seated position for meditation, and it was adapted and taken up in various subsequent Vaiṣṇava texts including the *Pādmasaṃhitā*, *Ahirbudhnyasaṃhitā*, *Sūtasaṃhitā*, *Vasiṣṭhasaṃhitā* and *Yogayājñavalkya*, eventually finding its way into the *Haṭhapradīpikā*.<fnref n="58" />

<footnote n="52">⁵²The opening maṅgala verse of the early Yogayājñavalkya is in praise of Vāsudeva, indicating its Vaiṣṇava orientation, while the primary dhyāna of the later Yogayājñavalkya, taught in its ninth adhyāya, is of Viṣṇu.</footnote>

<footnote n="53">⁵³*Kaṭhopaniṣad* 1.3.9.</footnote>

<footnote n="54">⁵⁴For a detailed treatment of Vaiṣṇava yoga see the *Mokṣadharma* of the *Śāntiparvan*, e.g. 12.289. While Śiva is described as a *mahāyogin* in the *Mahābhārata* (see e.g. 12.278.13), the same epithet is used for various others (e.g. Viṣṇu at 12.202.26 and Śuka at 12.311.9), and there are no expositions of Śaiva yoga in the epic.</footnote>

<footnote n="55">⁵⁵BROCKINGTON 2003:17.</footnote>

<footnote n="56">⁵⁶COLAS 2022:212, 1988:271.</footnote>

<footnote n="57">⁵⁷COLAS 1988.</footnote>

<footnote n="58">⁵⁸For details see MALLINSON 2014:227–228. To the passages discussed therein may be</footnote>
### 1.5.2 The Two Traditions of *Haṭhayoga*

The *Dattātreyayogaśāstra* was produced in a religious milieu in which the Vaikhānasa and Pāñcarātra schools were flourishing, and it is part of a shared broader Vaiṣṇava tradition, but it was not composed by either school. Its teachings have no direct parallels with the yoga systems taught in their Samhitās. For example it does not prescribe *mayūrāsana* and *kukkuṭāsana*, the non-seated postures which are innovations of those texts. More significantly, it does not prescribe Vedic rites and it occasionally betrays an Advaita philosophical orientation at odds with those schools' less strictly monistic metaphysics.<fnref n="59" /> This latter trait, combined with the text's likely location of compostion being in south India, allies its author with the Advaita tradition of Vaiṣṇava asceticism whose seat came to be established at Sringeri in the mid-14th century.<fnref n="60" /> This tradition is not often associated with Dattātreya nor the practice of the physical methods of *haṭhayoga*, but there are indications of its engagement with both. The earliest epigraphically-attested head of the Sringeri monastery, Vidyātīrtha, who lived in the 14th century and

<footnote>added Sūtasamhitā Jñānayogakhaṇda 15.13–14.</footnote>

<footnote n="59">⁵⁹See verses 124 on nirguṇa dhyāna, 127 on dissolving into the supreme brahman, 192, in which the phenomenal world is said to be dependent upon Mahāmāyā, and 193, the final verse, in which the author says that he is indivisible from Lord Dattātreya.</footnote>

<footnote n="60">⁶⁰KULKE 1993:231–239. Prior to the 14th century there is no record of any religious tradition at Sringeri other than in two 12th-century Jaina inscriptions (ibid.:232). CLARK remarks (2006:183 n.22) that there appear to have been few Vaiṣṇava maṭhas before the rise of the Śrīvaiṣṇava movement under Rāmānuja in the 12th and 13th centuries, but, drawing on GURUMURTHY (1979:17, 73), notes that they did exist. The earliest evidence for them is an inscription from North Arcot recording the existence in 969 CE of a settlement of 50 Vedic practitioners at Govindapadī, whose name suggests that like Sringeri it was of a tradition associated with Śaṅkara (Annual Report of Epigraphy inscription 326 of 1906). This inscription, which makes no mention of Śrīvaiṣṇavas, is the first in a list of ten inscriptions given by GURUMURTHY (ibid.: 73) which are said to provide evidence for the existence of “Śrīvaiṣṇava” maṭhas active from the 10th to 14th centuries. Of the other inscriptions noted by GURUMURTHY which I have been able to find on record (Annual Report of Epigraphy 187 of 1919, Tribhuvani, South Arcot, Chola 1048 CE; 505 of 1922, Tirukkannapuram, Tanjavur, Kulottuṅga III Maravarman, no date; 558 of 1926, Srivilliputtur Ramnad, Sundara Pandya I, no date) the recipients of the donations are named as Śrīvaiṣṇavas.</footnote>
was also known as Vidyāśaṅkara, is today remembered as an expert practitioner of *haṭhayoga*. The temple at Sringeri in his name<fnref n="61" /> is said to have been built over a cell in which he remains in *samādhi*, a state brought on by his practice of *lambikā yoga*, i.e. the haṭhayogic *khecarīmudrā*, which is taught in the *Dattātreyayogaśāstra*.<fnref n="62" /> The *Śaṅkaradigvijaya* of Vidyāraṇya, pontiff of Sringeri at the end of the 14th century, identifies the Vajroli technique of maintaining sexual continence first taught in the *Dattātreyayogaśāstra* as the method by which Kṛṣṇa was able to have 16,000 lovers.<fnref n="63" /> The 16th-century *Vyāsayogacarita* of Somanātha, a hagiography of Vyāsatīrtha, *maṭhādhipati* of Sringeri and guru to the Vijayanagar emperors, names Dattātreya as em-blematic of the great yogis of yore who adorned the imperial court.<fnref n="64" />

On the other hand, the Sringeri tradition, despite its renunciatory orientation, staunchly upholds Vedic orthodoxy, putting it at odds with the *Dattātreyayogaśāstra*, which says that its teachings may be practised by ascetics of all traditions. At first blush, this difference is hard to reconcile, but if we jump forward to the present day and look at the relationship between the current Sringeri tradition and that of the Daśanāmī Nāgā Samnyāsīs, we see how the relationship between the proto-Sringeri tradition and that of the *Dattātreyayogaśāstra* might have looked. The two living traditions seem quite distinct, the former consisting of surprisingly few<fnref n="65" /> sedentary shaven-

<footnote n="61">⁶¹Sringeri tradition has it that the temple was built in the 14th century, but George MICHELL has shown that the early 16th century is much more likely (MICHELL 1995).</footnote>

<footnote n="62">⁶²BHARATI SWAMIJI 2010:53–55.</footnote>

<footnote n="63">⁶³Śaṅkaradigvijaya 9.9.</footnote>

<footnote n="64">⁶⁴Vyāsayogacarita p. 40: *purā kila yogino niḥsaṅgā api mahānto dattātreyādayaḥ jagad-upakaraṇāya rājanyasabhālaṅkārā babbūvuh*. Dattātreya is also mentioned in a copper plate inscription from the Sringeri-affiliated Kudali monastery near Shimoga (RICE 1902:59). The inscription includes salutations to Nārāyaṇa, Gauḍa[pāda], Govinda and Dattātreya, thus connecting Dattātreya to the Advaita lineage of the monastery. It is dated 1235 CE but is almost certainly one of several copper plate inscriptions forged in the 16th century to claim greater antiquity for the Sringeri tradition. On those forgeries see DEVADEVAN 2016:135–137. I thank Professor Devadevan for confirming the likely date of the Shimoga inscription in an email he sent to me on 24th April 2023.</footnote>

<footnote n="65">⁶⁵They numbered in single figures in the 1980s (SAWAI 1986:371).</footnote>
headed orthodox brahmanical renouncers, the latter of tens of thousands of jaṭā-wearing itinerant ascetics from a range of caste backgrounds, yet they are loosely affiliated under the aegis of the Daśanāmī Saṃnyāsī Saṃpradāya.

Furthermore, today's Saṃnyāsī Nāgās, in particular the Jūnā and Mahā-nirvāṇī Akhārās, the largest of their seven subdivisions, are likely to be heirs of the extra-Vedic yogic tradition of the *Dattātreyayogaśāstra*. Members of both Akhārās have several attributes mentioned in the text. Their tutelary deities are, respectively, Dattātreya and Kapila, to whom the text's teachings on the physical methods of haṭhayoga are attributed (and who, like the Daśanāmī Nāgās themselves, are unorthodox practitioners of yoga and tapas).<fnref n="66" /> Dattātreya is the ultimate guru of all Jūnā Akhārā Nāgās and wor- shipped by them as the Lord of Yogīs.<fnref n="67" /> Ascetics of both these Akhārās include practitioners of the haṭhayogic techniques taught in the *Dattātreya-yogaśāstra* and they adopt many of the features identified in the text as out- ward signs of religiosity, such as wearing ochre robes, saying “Nārāyaṇa”, having matted hair, smearing oneself with ash, saying “namaḥ śivāya” and practising external worship.<fnref n="68" />

Today's Daśanāmī Nāgā Saṃnyāsīs have one attribute that puts them squarely at odds with the tradition that produced the *Dattātreyayogaśāstra*: they are Śaiva. At the Kumbh Melā festivals the Jūnā and Mahānirvāṇī Akhārās are part of the Śiv Dal, “the army of Śiva”, which sets up camp separately from the Vaiṣṇava ascetics that constitute the Rām Dal, the army of Rām, with whom the Śiv Dal had numerous battles in the 17th and 18th centuries.

The Śaiva affiliation of these Nāgā Akhārās is a relatively recent phenomenon. Their affiliates in the Sringeri Daṇḍī Saṃnyāsī tradition have al-

<footnote n="66">⁶⁶See e.g. *Mārkaṇḍeyapurāṇa* 17.25 and *Ahirbudhnyasamhitā* 11.54–55 on Dattātreya and Kapila performing *tapas*. Despite being part of the Daśanāmī Saṃnyāsī tradition, the Nāgā Akhārās, like the *Dattātreyayogaśāstra*, do not pay homage to Śaṅkara.</footnote>

<footnote n="67">⁶⁷CLARK 2006:91.</footnote>

<footnote n="68">⁶⁸*Dattātreyayogaśāstra* 43–44. The remaining traits, reading scriptures, sporting a shaven head, carrying a staff, and wearing markings “in the twelve places”, are practices undertaken by Brahmin, and, in the case of the last, specifically Vaiṣṇava ascetics.</footnote>
ways been Smārta, with a strong leaning towards Vaiṣṇavism. Śaṅkara himself was Vaiṣṇava<fnref n="69" /> and the four monasteries said to have been established in his name as the primary seats of his tradition are all in Vaiṣṇava pilgrimage places. In the Old Hindi verses of Gorakh, Daṇḍī Samṇyāsīs are identified as Vaiṣṇava Bhāgavatas and contrasted with Śaiva Kālamukhas.<fnref n="70" /> As late as the early 19th century BUCHANAN reported that the followers of Śaṅkara in north India were all Vaiṣṇavas.<fnref n="71" /> Today the few Daṇḍī Samṇyāsīs resident in Sringeri include Vaiṣṇava devotion in their daily ritual and in the late 1980s the Jagadguru stated that the monastery was non-sectarian, neither Śaiva nor Vaiṣṇava.<fnref n="72" />

Historical evidence for the Daśanāmī Nāgā Samṇyāsīs, meanwhile, indicates that until recently they were even more staunchly Vaiṣṇava than their Smārta brethren. Prior to the 17th century, Giri and Purī, the nominal suf fixes most common in the Jūnā and Mahānirvāṇī Akhārās, are attested al most exclusively as names for Vaiṣṇava ascetics (Purī is the primary nominal suffix used by Gauḍiya Vaiṣṇavas to this day).<fnref n="73" /> The c. 1650 CE *Dabistān* says that “[Sannyasis] follow the dictates of Datáteri, whom they also venerate as a deity, and say that he is an incarnation of Naráyan, and in the retaining of breath attained to such a degree that he is exempted from death.”<fnref n="74" /> Until the end of the 18th century, depictions of Daśanāmī Nāgās always show them wearing the Vaiṣṇava ūrdhvapuṇḍra forehead marking.<fnref n="75" /> Even today, despite

<footnote n="69">⁶⁹See e.g. DAZEY 1993:152–153.</footnote>

<footnote n="70">⁷⁰E.g. *Gorakhbānī Pad* 38.</footnote>

<footnote n="71">⁷¹BUCHANAN 1936:371–372.</footnote>

<footnote n="72">⁷²SAWAI 1992:22.</footnote>

<footnote n="73">⁷³See e.g. HARDY 1974 and ELKMAN 1986:16–19 on Mādhavendra Purī. There were Śaiva Giris in 16th-century Bengal, e.g. Pūrṇānanda Giri, author of the *Śrītattvacintāmaṇi*. The process by which the Daśanāmī Nāgās became Śaiva is very unclear, but this tradition is likely to have played a role.</footnote>

<footnote n="74">⁷⁴SHEA & TROYER 1843: vol. 2, pp. 139–141.</footnote>

<footnote n="75">⁷⁵MALLINSON 2013. An unpublished illustrated Persian typology of ascetics written in 1796 in Bengal, Ātmarām's *Daḥīra al-fu'ād*, depicts the *tilakas* of each of the ten groups of the Daśanāmī Samṇyāsīs and they are all *ūrdhvapuṇḍras* (Berliner Staatsbibliothek, or. oct. 114, ff. 163v-164v). I thank Jean Arzoumanov for this information and the reference.</footnote>
their avowed Śaiva orientation, Nāgā Saṃnyāsīs greet one another with the *aṣṭākṣara* Vaiṣṇava mantra *om namo nārāyaṇāya*.

The north Indian Saṃnyāsī Akhārās' firm embrace of Śaivism is a phenomenon less than three centuries old, but the earlier Saṃnyāsī tradition of Sringeri did display Śaiva leanings away from its underlying Vaiṣṇava orientation. These waxed and waned in tandem with their Vijayanagar patrons' predilections for Śaivism.<fnref n="76" /> Thus the Śaiva orientation of the Saṅgamas, the first Vijayanagara rulers, led to an increase in the Śaiva tendencies of the tradition that they established at Sringeri, perhaps inspiring the composition of the *Śivasaṃhitā*, a yoga manual which is in keeping with Smārta ecumenicism and draws heavily on the *Dattātreyayogaśāstra*, but which has, as evinced by its title, a firmly Śaiva orientation and incorporates expurgated Kaula teachings from the cults of Tripurā and Kubjikā which became a firm feature of the Sringeri tradition. It was perhaps as part of this process that Dattātreya became associated with the cult of Tripurā, as seen in, for example, the *Tripurārahasya*.

Despite the Daśanāmī Nāgās' turn to Śaivism, a Vaiṣṇava *Dattātreya-yogaśāstra* lineage has survived to this day. The Daśanāmī Nāgās have much in common with the Rāmānandīs, the most numerous ascetic order in India. The Rāmānandīs' members include practitioners of *haṭhayoga* and devotees of Dattātreya and Kapila in addition to the more prominent manifestations of Viṣṇu who are the sect's primary objects of devotion, namely Rāma and Kṛṣṇa. The Daśanāmī Nāgās and Rāmānandīs present identical transmissions for the early parts of their lineages and their organisational principles are very similar.<fnref n="77" /> The Rāmānandīs are loosely and contentiously affiliated with Rāmānuja's Śrīvaiṣṇavism in the same way that the Daśanāmīs are affiliated with the Sringeri Advaita tradition. The forerunners of the Saṃnyāsī Nāgās and Rāmānandīs were probably part of the same Vaiṣṇava ascetic tradition prior to their respectively adopting more strictly Śaiva and Vaiṣṇava

<footnote>On the *Daḥīra al-fu'ād* see ARZOUMANOV forthcoming.</footnote>

<footnote n="76">⁷⁶VERGHESE 1995:7–9.</footnote>

<footnote n="77">⁷⁷SINHA & SARASWATI 1978:118.</footnote>
identities over the course of the 17th and 18th centuries, which involved formalising ties with more orthodox southern lineages as they each fashioned a pan-Indian corporate identity.<fnref n="78" /> Two more Vaiṣṇava ascetic lineages affiliated to the Rāmānandīs, the Dādupanthīs and Nimbārkīs, include ascetic practitioners of *haṭhayoga* among their members and are likely also to be heirs to the tradition of the *Dattātreyayogaśāstra*.<fnref n="79" />

Although their tradition has it that Sringeri ascetics practised *haṭhayoga* and revered Dattātreya, some of the teachings in the *Dattātreyayogaśāstra* must have been at the limit of acceptability for them, in particular their relaxed attitude to caste.<fnref n="80" /> The text declares that yoga may be practised by ascetics from schools beyond the pale of brahminical orthodoxy, i.e. Brahists, Jainas, Kāpālikas and Cārvākas, and it implies that ascetics from any caste may do so too when it contrasts *śramaṇas*, “renouncers”, with *brāhmaṇas*, the implication being that Brahmins alone may practise yoga without renouncing.<fnref n="81" /> The Jūnā and Mahānirvāṇī Akhārās of the Daśanāmī Nāgās recruit from low-status groups, unlike the Daṇḍīs and other Daśanāmī orders which restrict membership to Brahmins.<fnref n="82" /> A similar difference in attitude to caste is found among the Rāmānandīs and Śrīvaiṣṇavas.

The relationship between the Nāgā and Daṇḍi Samṇyāsīs may also be re-

<footnote n="78">⁷⁸See MALLINSON 2013. The Rāmānandīs' enhanced Vaiṣṇavism included the abandonment of nakedness, the rejection of ochre robes for white, the adoption of a stricter vegetarian diet (eschewing onion and garlic) and the abandonment of certain body-disfiguring mortifications such as the *ūrdhvabāhu* austerity.</footnote>

<footnote n="79">⁷⁹On the Dādupanthīs, see Sundardās's *Sarvāṅgayogapradīpikā* and Jñānasamudra, Colas 2022:234 and SCHUHMANN 2006. I have met several Nimbārkī practitioners of *haṭhayoga*, in particular among their Kāṭhiyā suborder.</footnote>

<footnote n="80">⁸⁰To the yoga methods such as Vajrolī which would have been problematic for the Sringeri tradition may be added other practices undertaken by Daśanāmī Nāgās, such as the *taṅg tor* initiatory rite, in which the penis is yanked by the guru in such a way that celibacy becomes inevitable.</footnote>

<footnote n="81">⁸¹*Dattātreyayogaśāstra* 41.</footnote>

<footnote n="82">⁸²Madhusūdana Sarasvatī is said to have allowed these groups to join the Daśanāmīs in the 16th century so that they might defend the order against Muslims (see e.g. FARQUHAR 1925:483). This claim is both anachronistic and wrong — the Daśanāmīs' warrior lineages fought against all types of enemies, including Hindus (see e.g. PINCH 2006:120) — and is perhaps an attempt by brahmin-origin Samṇyāsīs to justify the presence of ascetics of low-caste origin in their Sampradāya.</footnote>
flected in a distinction made in an 18th-century commentary on the *Tattvasandarbha* between two types of Samnyāsī followers of Śaṅkara: Bhāgavatas, who follow the path of bhakti, and Smārtas, who follow the path of jñāna.<fnref n="83" /> The *Dattātreyayogaśāstra*'s partiality to the former is indicated by Dattātreya being said to be the crest-jewel of bhakti in the final verse of the western recension,<fnref n="84" /> whereas jñāna is said “usually” (*prāyeṇa*) to arise in the course of practice of the lowest kind of yoga, *mantrayoga*.<fnref n="85" /> The early history of Śrīvaiṣṇavism also provides a parallel for the two Advaita traditions.<fnref n="86" /> Today's Śrīvaiṣṇava renouncers are all brahmins, but historical sources indicate the

<footnote n="83">⁸³ELKMAN 1986:16–17.</footnote>

<footnote n="84">⁸⁴*Dattātreyayogaśāstra* 193 (cf. 102). On *bhakti* among early Advaita Samnyāsins, see HARDY 1974:32.</footnote>

<footnote n="85">⁸⁵*Dattātreyayogaśāstra* 13.</footnote>

<footnote n="86">⁸⁶The *Dattātreyayogaśāstra* was composed a century or two after the formation of the Śrīvaiṣṇava Sampradāya. While, as with the Pāñcarātra and Vaikhānasa schools, theological differences indicate that the *Dattātreyayogaśāstra* is not a Śrīvaiṣṇava work, certain features of the text indicate that Śrīvaiṣṇavism was part of the milieu in which it was composed. Śrīvaiṣṇavism was superimposed upon Pāñcarātra. One of the few concepts which it fully appropriated was that of the *arcāvatāra*, Viṣṇu's incarnation in temple statues (on which see HARDY 2001:48; on *arcā* in Pāñcarātra worship, see e.g. *Lakṣmītantra* 2.59, and in *Śrīvaiṣṇavism*, see e.g. RANGACHARI 1986:134–148). *Dattātreyayogaśāstra* 44 mentions *bāhyārcā* in a list of outward signs of religiosity. Several Pāñcarātra works name Dattātreya as a manifestation of Viṣṇu (see page 31) and he maintained an important position in the Śrīvaiṣṇava tradition: Rāmānuja is said to have reconfirmed his renunciation on a stone commemorating the renunciation of Dattātreya at Mełkote, and to this day the ceremony of initiation of the *adhipatis* of the Śrīvaiṣṇava maṭha in Melkote is performed at the Dattātreya shrine there (CLARK 2006:168n.74).</footnote>

<footnote>Oral tradition hints at an early transmission of haṭhayoga teachings to the Śrīvaiṣṇava tradition and their continued observance today. Rāmānuja's guru Nāthamuni is understood not to have taught him yoga and thus yoga is not a part of mainstream Śrīvaiṣṇavism, but there is claimed to be a secret Śrīvaiṣṇava yogi sub-lineage through Nāthamuni's disciple Kurukaikkāvalappan, up to, so he claimed, T. Krishnamacharya, the famed Śrīvaiṣṇava teacher of yoga at the Mysore Palace from 1926–1950, whose pupils have been hugely influential in the development of modern globalised yoga. I thank Bharati Jagannathan for this information (personal communication 12th December 2012). Krishnamacharya claimed that Nāthamuni revealed to him a manual of physical yoga practice called the *Yogarāhasya* (NEVRIN 2005:74; he is also said to have learnt “a number of āsanas” at the Sringeri monastery (ibid.:66)).</footnote>
presence of non-Brahmin ascetics at the time of composition of the *Dattā-
treyayogaśāstra* and that renunciation in Śrīvaiṣṇavism was initiated by non-
Vedic Vaiṣṇava ascetics, “Bhāgavatas, who chose to set aside casteism, and
who for a time enjoyed great power and prestige in Vaiṣṇava temples [but]
came eventually to be perceived as low-caste...”.<fnref n="87" />

1.5.3 Rājayoga

Between the 11th and 15th centuries a wide range of monastic traditions in
the Deccan and south India produced Sanskrit texts on physical yoga, each
staking its claim to this newly emergent practice.<fnref n="88" /> Some of these texts, in-
cluding the *Dattātreyayogaśāstra*, contrast *haṭhayoga* with *rājayoga*, “Royal
Yoga”, which in its earliest teachings<fnref n="89" /> as found in the *Amaraugha* and *Dattā-
treyayogaśāstra* is a state, a goal of practice (rather than a method), in which
the yogi becomes sovereign, ruling over all people and able to do whatever
he wants.<fnref n="90" /> The state and name of *rājayoga* reflect developments within the
monastic traditions of the time, many of which had freed themselves from
royal patronage and become powerful in their own right. The *maṭhādhipatis*
or heads of these monasteries came to function like kings, *rājas*, and in some
cases are called thus. SANDERSON has noted how Śaiva *maṭhādhipatis* from
Bengal to Karnataka ruled like kings, “not only founding new monaster-
ies but also bestowing land-grants on brahmins, rewarding poets, founding
temples and new settlements, and providing the means of irrigation”, adding
that these Śaiva *maṭhādhipatis* were given royal, or even imperial titles.<fnref n="91" /> The

<footnote n="87">⁸⁷LESTER 1992:95.</footnote>

<footnote n="88">⁸⁸MALLINSON 2020:188 n.67.</footnote>

<footnote n="89">⁸⁹The *Amanaska*, which is likely to have been composed at a similar time as the *Ama-
raugha*, teaches *rājayoga* but not *haṭhayoga*.</footnote>

<footnote n="90">⁹⁰*Dattātreyayogaśāstra* 185c–186b, where *rājayoga* is said to result from using techniques of *haṭhayoga* (it is ambiguous whether these include just Vajrolī, or all those of Kapila's *haṭha-yoga*, or those of Yājñavalkya as well as those of Kapila, but Yājñavalkya's *aṣṭāṅga* method of *haṭhayoga* is itself said at verse 130 to lead to a state of sovereignty: the yogi is a great lord (*maheśvarah*) and may behave as he likes). Cf. *Amaraugha* 42cd, *Śivasaṃhitā* 5.151–155.</footnote>

<footnote n="91">⁹¹SANDERSON 2009:260–272, especially pp. 268 and 271.</footnote>
same is true of Śrīvaiṣṇava pontiffs such as Yāmunācārya and Rāmānuja.<fnref n="92" /> Vyāsatīrtha, whose *maṭha* in Vijayanagara in the early 16th century resem- bled a royal court, was known as both Vyāsayogin (as in the title of the con- temporaneous *Vyāsayogicarita*) and Vyāsarāya, “King Vyāsa”. His teacher was also referred to as a king, “indicating that it was the office of the maṭhādhipati and not Vyāsatīrtha himself that was likened to the sovereign”.<fnref n="93" />

The heads of *maṭhas* where *haṭha* texts are likely to have been composed were also conceived of as kings. Perhaps the earliest instance of the term rāja- yoga is in the Nātha Amaraugha, which was composed at Kadri in present- day Mangalore.<fnref n="94" /> The head of the Nātha maṭha there has been called “king” since at least 1475 CE<fnref n="95" /> and to this day is known as the “King Yogi” (rājā yogī in Hindi, arasu jogī in Kannada). The heads of the Bhikṣāvṛtti maṭha at Srisailam, which flourished from c. 1300 and is a good candidate for the site of production of the Haṭhapradīpikā, were given the title Rāya, “king”, and ruled as potentates, carrying out administrative functions, maintaining military forces and commissioning works including irrigation projects, the decoration of the Mallikārjuna temple (in particular its magnificent prākāra wall, many of whose reliefs depict ascetics) and literary productions.<fnref n="96" /> Sim- ilar developments occurred within the Sringeri tradition. In hagiographies such as the Śaṅkaradigvijaya, Śaṅkarācārya, the rôle model of the maṭhā- dhipatis of Sringeri, is accorded many royal attributes (including of course the undertaking of the digvijaya of the Śaṅkaradigvijaya’s title),<fnref n="97" /> and to this day the Sringeri maṭhādhipatis wear royal insignia during some rituals.<fnref n="98" />

<footnote n="92">⁹²STOKER 2015:142 n.24.</footnote>

<footnote n="93">⁹³STOKER 2015:133.</footnote>

<footnote n="94">⁹⁴MALLINSON 2019.</footnote>

<footnote n="95">⁹⁵BOUILLIER 2008:121.</footnote>

<footnote n="96">⁹⁶REDDY 2014: 132–135 and JONES 2018:16 and 222–229. The promotion of ascetic sovereignty is a central theme of the Telugu Navanāthacaritramu of Gaurana, one of the literary productions commissioned by Muktiśānta, the *adhipati* of the Bhikṣāvṛtti maṭha (JONES *loc. cit*.).</footnote>

<footnote n="97">⁹⁷CLARK 2006:156–158, 193.</footnote>

<footnote n="98">⁹⁸CLARK 2006:13.</footnote>
The teachings on *rājayoga* in the *haṭha* corpus support and legitimise the less-than-ascetic lifestyles of some of the *maṭhādhipatis*. In addition to worldly power and sovereign freedom, some indulged in sexual activity. Thus the mode of succession at the Bhikṣāvṛtti *maṭha* at Srisailam was through inheritance,<fnref n="99" /> and when Ludovico di Varthema encountered the “King of the Ioghes” from Kadri at the beginning of the 16th century, he was parading in great pomp, adorned with jewels and scent, and accompanied by his wife and children.<fnref n="100" /> It is the state of *rājayoga* that allows the yogi to have the freedom to indulge in sexual relations without breaking the yogic vow of continence, specifically through the practice of Vajrolī.<fnref n="101" /> In the *Dattātreyayogaśāstra* and *Haṭhapradīpikā*, Vajrolī is said to allow the yogi to live without observing yoga's *niyamas* or restrictions and to attain liberation even after indulging himself.<fnref n="102" />

Different yogic traditions placed different emphases on the importance of ascetic denial — by no means all texts on physical yoga also teach this anti-nomianal *rājayoga* — but in some it seems that *rājayoga* justified the lifestyles of senior ascetics, and this may have been, at least in part, a reason for the composition of the texts that teach it, such as the *Dattātreyayogaśāstra*.

<footnote n="99">⁹⁹REDDY 2014:132–135.</footnote>

<footnote n="100">¹⁰⁰BADGER 1863:111–112.</footnote>

<footnote n="101">¹⁰¹See *Dattātreyayogaśāstra* 184, where Vajrolī and perhaps the other practices of Kapila's *haṭha* result in *rājayoga*. Cf. Śivasaṃhitā 4.104, *Haṭharatnāvalī* 2.104–105, *Sarvāṅgayoga-pradīpikā* 3.13–24 and *Jogpradīpakā* 552.</footnote>

<footnote n="102">¹⁰²*Dattātreyayogaśāstra* 152; *Haṭhapradīpikā* 3.79 and 3.94. *Rājayoga's* association with sexual indulgence, which stood in sharp contrast to interpretations being propounded contem-poraneously by Vivekananda and others (BIRCH 2013:399), provoked incredulity in Madame BLAVATSKY in 1883: “We have met in the N.W.P. with an erudite Pundit, a renowned Sanskritist, the most learned authority with, and at the head of the Vaishnavas, and recognized as such by many others; and he wanted us to believe that the culmination of “Raj-yoga” was the practical and absolute powers it conferred upon the Raj-yogi over all the female sex in creation!!” (1950:569).</footnote>
## 1.6 The Yogis of the Dattātreyayogaśāstra

As indicated by the titles of the text found in most of its witnesses (Dattātreyayogaśāstra, Dattātreyasaṃhitā and Dattātreyabodha), its teachings are presented by Dattātreya. Within the text, however, the different methods of yoga taught are ascribed to others: Śiva (as Śabareśa) teaches layayoga, and Yājñavalkya and Kapila are the first practitioners of the two varieties of haṭhayoga. The ascription of the saṃketas or esoteric techniques of layayoga to Śiva is unsurprising in the light of parallels for them in Śaiva texts,<fnref n="103" /> but Kapila's role as the teacher of the various haṭha methods of manipulating the vital energies is anomalous in the early haṭha corpus, whose other texts attribute them to Śiva or gurus of the tradition which was to become the Nātha saṃpradāya.

As outlined in the previous section, the *Dattātreyayogaśāstra* represents an attempt by a twofold Vaiṣṇava ascetic tradition to stake a claim to the emerging *haṭha* methods. One part of the tradition is aligned with Vedic orthodoxy, hence the ascription of the classical aṣṭāṅga system of yoga to Yājñavalkya, but the other does not always toe the orthodox line. Both Dattātreya and Kapila embody this tension: notwithstanding their occasional citation by medieval authors as authorities on brahmanical asceticism,<fnref n="104" /> in legend they are often portrayed as flouting orthodox norms. Thus in the *Mārkaṇḍeyapurāṇa's* 17th *adhyāya* Dattātreya is said to enjoy wine, women and song while still being “considered a master of yoga by yogis desirous of liberation”,<fnref n="105" /> and in the *Brhatkathāślokasaṃgraha* it is said of Caṇḍasiṃha's city that “There the vices that usually terrify those who want to be liberated from the wheel of rebirth are prescribed by Kapila and others in treatises on liberation”.<fnref n="106" /> Dattātreya and Kapila are thus appropriate vehicles for the

<footnote n="103">¹⁰³See footnote 212.</footnote>

<footnote n="104">¹⁰⁴OLIVELLE 1987:173 s.vv. Dattātreya and Kapila.</footnote>

<footnote n="105">¹⁰⁵*Mārkaṇḍeyapurāṇa* 17.25ef: yogīśvaraś cintyamāno yogibhir muktikāṅkṣibhiḥ.</footnote>

<footnote n="106">¹⁰⁶*Brhatkathāślokasaṃgraha* 20.153:</footnote>

<footnote>yena doṣeṇa saṃsārāt paritrasyanti mokṣavaḥ |</footnote>
introduction of the new and potentially transgressive practices of *haṭhayoga*
into an orthodox tradition.

In the following, I shall summarise Dattātreya, Yājñavalkya and Kapila's
roles in the history of Indian religion and yoga, and say what little I can
about Sāṃkṛti, Dattātreya's interlocutor in the text.

1.6.1 Dattātreya<fnref n="107" />

Dattātreya is first mentioned in the *Anuśāsana parvan* of the *Mahābhārata*,
where he is included in a lineage of *rṣis* headed by Atri.<fnref n="108" /> In the sixth part
of the *Jābālopaniṣad*, which dates to the first few centuries of the common
era,<fnref n="109" /> he is included in a list of *paramahaṃsas* who go naked and act as if
mad. In subsequent texts he is usually said to be both a *rṣi* and an incar-
nation of Viṣṇu. This is first stated in the *Harivaṃśa*, where his name is
included in a list of Viṣṇu's *prādurbhāvas*.<fnref n="110" /> Dattātreya is named in several
subsequent lists of Viṣṇu's *prādurbhāvas*, *vibhavas* and *avatāras* in Purāṇic
and Pāñcarātrika sources from the late first millennium onwards,<fnref n="111" /> in which
he is usually also said to be the son of Atri and Anasūyā. The *Mārkaṇḍeya-
purāṇa* has the most extensive Purāṇic treatment of Dattātreya and identifies
him as both a *muni* or *yogin* as well as an *avatāra* of Viṣṇu.<fnref n="112" /> In its *adhyāyas*
36–40 Dattātreya teaches yoga to Alarka, and verses from this passage are

sa tasmin mokṣaśāstreṣu śrūyate kapilādibhiḥ ||

<footnote n="107">¹⁰⁷For an overview of Dattātreya’s various roles in Indian religious history, see RIGOPOULOS 1998. For summaries of textual sources on Dattātreya, see HANDIQUI 1956:537–540 and JOSHI 1965. On his role in Maharashtra, see DEÁK 2010 and 2022, and SHIRVAIKAR 2010.</footnote>

<footnote n="108">¹⁰⁸*Mahābhārata* 13.91.4.</footnote>

<footnote n="109">¹⁰⁹OLIVELLE 1992:6–7.</footnote>

<footnote n="110">¹¹⁰*Harivaṃśa* 31.93–100. A related but longer passage, whose final line is *dattātreya iti khyātaḥ prādurbhāvas tu vaiṣṇavah*, is found in manuscript S of the Poona critical edition of the *Mahābhārata* but not included in the *textus criticus* (see Appendix I No. 21 of Vol. 2, the *Sabhāparvan*).</footnote>

<footnote n="111">¹¹¹See RIGOPOULOS 1998:42–43.</footnote>

<footnote n="112">¹¹²E.g. *Mārkaṇḍeyapurāṇa* 18.56 and 19.32–33 respectively.</footnote>
included together with verses from the *Dattātreyayogaśāstra* in the *Śārṅga-dharapaddhati* compilation's teachings on yoga.

### 1.6.2 Yājñavalkya

Yājñavalkya, to whom, along with unnamed others, the author of the *Dattātreyayogaśāstra* attributes the practice of the *aṣṭāṅga* system of yoga,<fnref n="113" /> has an ancient pedigree as a Vedic *rṣi*, figuring prominently in the *Satapatha-brāhmaṇa* and *Brhadāraṇyakopaniṣad*, where he expounds philosophical doctrines that become central to Vedānta.<fnref n="114" /> In the *Mahābhārata*, Yājñavalkya teaches a system of yoga which is said also to be taught in the Vedas and includes some of the *aṅgas* associated with him in the *Dattātreyayogaśāstra*.<fnref n="115" /> The early *Yogayājñavalkya*, a late first-millenium work attributed to Yājñavalkya, teaches an eightfold yoga whose *aṅgas* are the same as those of the Yājñavalkya's system in the *Dattātreyayogaśāstra*, but which do not correspond in their details. The later *Yogayājñavalkya*, which was compiled in perhaps the 14th century CE and draws heavily on the *Vasiṣṭhasaṃhitā*, teaches a different *aṣṭāṅgayoga* which also does not correspond closely to that of the *Dattātreyayogaśāstra*.

### 1.6.3 Kapila

The practice of the nine techniques taught as one of two methods of *haṭha-yoga* in the *Dattātreyayogaśāstra* is attributed to Kapila and other unnamed Siddhas.<fnref n="116" /> Kapila is best known as the originator of the Sāṃkhya tradition,<fnref n="117" /> but he is a multifarious figure in Indian religious history.<fnref n="118" /> There

<footnote n="113">¹¹³*Dattātreyayogaśāstra* 29ab: evam *aṣṭāṅgayogaṃ* ca yājñavalkyādayo vidyuḥ.</footnote>

<footnote n="114">¹¹⁴On Yājñavalkya in these two texts, see WITZEL 2003.</footnote>

<footnote n="115">¹¹⁵*Mahābhārata* 12.304.1–27.</footnote>

<footnote n="116">¹¹⁶*Dattātreyayogaśāstra* 29cd.</footnote>

<footnote n="117">¹¹⁷On early references to Kapila in the context of Sāṃkhya, see KANE 1962:1371–1373 and KIMBALL 2013.</footnote>

<footnote n="118">¹¹⁸For a comprehensive overview of Kapila in Indian religion, see JACOBSEN 2008.</footnote>
are possible mentions of a Kapila in Vedic texts, but it is not until later that his identity as an ascetic opposed to Vedic orthodoxy coalesces. BRONKHORST sees him as an exemplar of the non-Vedic ascetic tradition of Greater Maga-dha,<fnref n="119" /> and his liberation-oriented teachings often put him at odds with the Brahmanical mainstream. In the *Baudhāyanadharmasūtra* Kapila is an Asura opposed to the Vedic tradition<fnref n="120" /> and in the *Mahābhārata’s Mokṣadharma-parvan* he is one of a group of *yogavid* sages contrasted with those who are *vedavid*. In the same passage he is also said to be a teacher in texts on lib-eration.<fnref n="121" /> The eighth *adhyāya* of the Jaina *Uttarādhyayana Sūtra* is taught by Kapila (the rest are by Mahāvīra); in it he emphasises the importance of asceticism and celibacy.

As the originator of Sāṃkhya, Kapila is also associated with yoga; in the *Mahābhārata’s Mokṣadharmaparvan* the *yogaśāstra* is said to be kāpila.<fnref n="122" /> Elsewhere in the *Mahābhārata*<fnref n="123" /> Kapila includes śarīrapakti, “cooking of the body”, among a group of virtues necessary for attaining liberation, a notion which probably refers to ascetic methods of mortifying the body elsewhere said to bring about śarīraśoṣaṇa, “drying of the body”, and which has an echo in the c. 13th-century CE *Yogabīja*, in which yoga is said to cook the body.<fnref n="124" /> In an unidentified quotation in the *bhāṣya* of the *Pātañjalayogaśāstra* Kapila is referred to obliquely as the divine sage who taught Āsuri.<fnref n="125" /> In the *Bhāgavatapurāṇa* he teaches aṣṭāṅgayoga mixed with bhakti.<fnref n="126" />

In the *Nārāyaṇīya*, Kapila and Hiraṇyagarbha are said to be names of Nārāyaṇa,<fnref n="127" /> and, like Dattātreya, Kapila is identified as an *avatāra* of Viṣṇu

<footnote n="119">¹¹⁹On Kapila as a non-Vedic ascetic, see BRONKHORST 2007:61–67.</footnote>

<footnote n="120">¹²⁰*Baudhāyanadharmasūtra* 2.11.28, on which see BRONKHORST 2007:62.</footnote>

<footnote n="121">¹²¹*Mahābhārata* 12.327.64–66.</footnote>

<footnote n="122">¹²²*Mahābhārata* 12.312.4, cf. 12.326.64–65.</footnote>

<footnote n="123">¹²³*Mahābhārata* 12.262.36–38.</footnote>

<footnote n="124">¹²⁴*Yogabīja* 31–32.</footnote>

<footnote n="125">¹²⁵*Pātañjalayogaśāstra* 1.25: tathā coktam — ādividvān nirmāṇacittam adhiṣṭhāya kāruṇyād bhagavān paramarṣir āsuraye jijñāsamānāya tantraṃ provāceti.</footnote>

<footnote n="126">¹²⁶*Bhāgavatapurāṇa* 3.28.</footnote>

<footnote n="127">¹²⁷*Mahābhārata* 12.330.30–31.</footnote>
in a variety of Purāṇas<fnref n="128" /> and as his vibhava in Pāñcarātra works.<fnref n="129" /> In his *Tattvavaiśāradī* commentary on Pātañjalayogaśāstra 1.25, Vācaspatimiśra says that Kapila is an avatāra of Viṣṇu.

The Dattātreyayogaśāstra is the first text to associate Kapila with the physical practices of haṭhayoga. The association is uncommon in later texts and in each case is most likely derived from his mention in the Dattātreyayogaśāstra. Near the beginning of the six-chapter recension of the Haṭhapradīpikā, Kapila and Dattātreya are identified as munis who practised haṭhayoga;<fnref n="130" /> in the Haṭhatattvakaumudī he and other Siddhas are said to have achieved mastery of semen through Vajrolī;<fnref n="131" /> and in the Śivasaṃhitā Kapila and other Siddhas are said to have used mahāmudrā to achieve perfection.<fnref n="132" />

### 1.6.4 Sāṃkṛti

In the Dattātreyayogaśāstra, Dattātreya teaches yoga to the sage Sāṃkṛti. In the Mahābhārata Sāṃkṛti is a sage from the lineage of Atri who is one among the saptarṣi and went to the highest worlds after instructing his pupils in nirguṇa brahman.<fnref n="133" /> In the *Buddhacarita* he is a brahmarṣi and a pupil of Vasiṣṭha.<fnref n="134" />

I know of only two texts other than the Dattātreyayogaśāstra in which

<footnote n="128">¹²⁸See JACOBSEN 2008:58–59 and GAIL 1983:306 n.32.</footnote>

<footnote n="129">¹²⁹E.g. Sāttvatasaṃhitā 9.98–108 (GUPTA 1992:190; cf. Abirbudhnyasaṃhitā 5.50–56) and Lakṣmitantra 11.19–25. Kapila’s association with Viṣṇu was prominent in iconography from the northwest of the subcontinent in the latter half of the first millennium CE. Vāsudeva (i.e. Viṣṇu) as Vaikuṇṭha is frequently depicted with “a mild human face [...] flanked by those of his incarnations as the Man-Lion (Narasiṃha) and the Boar (Varāha), with that of the wrathful sage Kapila behind” (SANDERSON 1988:701). The rear face of Vaikuṇṭha is said to be the fierce (raudra) Kapila at Viṣṇudharmottarapurāṇa 3.44.12 and 3.85.45, and *Jayākhya-saṃhitā* 6.73c–75. See also GAIL 1983:306 and STADTNER 1999.</footnote>

<footnote n="130">¹³⁰Six-chapter Haṭhapradīpikā 1.15–16 (Maharaja Man Singh Pustak Prakash, Jodhpur 6756 f.2v).</footnote>

<footnote n="131">¹³¹Haṭhatattvakaumudī 17.12.</footnote>

<footnote n="132">¹³²Śivasaṃhitā 4.25.</footnote>

<footnote n="133">¹³³Mahābhārata 12.236.17 and 12.226.22.</footnote>

<footnote n="134">¹³⁴Buddhacarita 9.70.</footnote>
Dattātreya teaches Sāṃkṛti, the *Avadhūta* and *Darśana Upaniṣads*, both of which are likely to postdate the *Dattātreyayogaśāstra*. In earlier works Dattātreya's usual pupil is Alarka. In the *Brahma* and *Mārkaṇḍeya Purāṇas*, he teaches Alarka *aṣṭāṅgayoga* and in the 12th-century *Naiṣadhacarita*, Śrīharṣa supplements Viṣṇu's ten *avatāras* with Dattātreya, who is said to be a practitioner of yoga and to have taught Alarka.<fnref n="135" /> Sāṃkṛti is taught by others too. In the *Akṣi Upaniṣad* his teacher is Āditya and in the *Jñānakāṇḍa* of the c. 12th-century *Sūtasaṃhitā*, the interlocutors are Īśvara with Brhaspati and Sāṃkṛti.

<footnote n="135">135 Naiṣadhacarita 21.94.</footnote>
<figure><img src="image_13.png" /></figure>
# Chapter 2

## Constitution of the text

### 2.1 Witnesses of the Text

The edition is based on a collation of ten manuscripts of the *Dattātreyayogaśāstra* (five from its southern recension and five from its western recension), three manuscripts of its shorter *Dattātreyabodha* recension, and citations in fifteen testimonia.

#### 2.1.1 Manuscript Sources

$\delta = \text{PTM}_1\text{AM}_2$ The siglum $\delta$ (δ/d for *dakṣiṇa*, “south”) is used to denote the hy-parchetype of five manuscript witnesses from south India which constitute a distinct branch of the text’s transmission and often provide the best readings.

P and T break off at verse 146, after which is found an early recension of the *Vivekamārtaṇḍa*, i.e. one that does not have the accretions found in that text’s most popular recension, which is often called *Gorakṣaśataka*.<fnref n="136" /> M₁, A and M₂ have the text of the *Dattātreyayogaśāstra* in its entirety.

<footnote n="136">¹³⁶On the texts called *Vivekamārtaṇḍa* and *Gorakṣaśataka*, see MALLINSON 2007:166–167 n.9, MALLINSON 2012 and my forthcoming critical edition of the *Vivekamārtaṇḍa*.</footnote>
The readings of the δ manuscripts (often together with β, the manuscripts of the *Dattātreyabodha*) are frequently better than those of π, the western manuscripts. The passage on Vajrolī starting at 150C as found in M₁, A and M₂ is longer and substantially different from that found in π. It includes several verses found in the *CE Haṭhapradīpikā*, which dates to the early part of the 14th century *CE*, as well as several for which there are no known testimonia. None of the Vajrolī verses found only in π is also in the *Haṭhapradīpikā* so the passage as found in M₁, A and M₂ is likely to be older. Because of this and the superiority of the δ manuscripts elsewhere, δ's version of the Vajrolī passage is adopted for the edited text. An edition of the passage on Vajrolī as found in π is given in Appendix A.

P is Institut français de Pondichéry manuscript T740,<fnref n="137" /> an undated transcript in Devanāgarī on lined modern notebook paper by P.V. Ramana Rao of manuscript D-4369 from the Mysore Government Oriental Manuscripts Library, whose *explicit* calls the text the *Yogaśāstra* composed by Dattātreya. The copy was “compared” (i.e. checked against the exemplar) by C.N. Subramania Sastry and then by P.V. Ramana Rao himself. On its first page is written R.No.17983 in a different hand from that of Rao. The first line of the transcription has the marginal annotation “23a”, presumably the folio of the exemplar on which the text of the *Dattātreyayogaśāstra* begins. The manuscript has 28 pages and the last marginal annotation (on page 27) is “39b”. As noted above, after verse 145 P breaks off from the *Dattātreyayogaśāstra* and continues with an early recension of the *Vivekamārtanda* in its entirety.

The National Manuscripts Mission of India database includes an entry for Mysore Government Oriental Manuscripts Library manuscript D-4369, which it says is part of bundle SD-1876-L and identifies as the *Yogaśāstra* of Dattātreya, noting that it is written on 17 palm leaf folios in Telugu script, is

<footnote n="137">¹³⁷There may be one or more digits after the “o”: the photograph I have does not show all of the top of the first page and the Muktabodha online library lists a different transcript catalogued as T740 (I thank Lubmoir Ondračka for pointing out this reference).</footnote>
complete but in bad condition and is dated to 1828 Śaka, i.e. 1906 CE. I have
been unable to locate this manuscript, which is not listed in the Mysore
Oriental Research Institute's catalogue (MALLEDEVARU 1984).

*Incipit:*

śrīḥ || yogaśāstram ||

*Explicit* (p.27):

iti sadguṇācāryeṇa śrīdattātreyamahāyoginā viracitaṃ yoga-
śāstraṃ samāptam

On the next page (p.28) is:

śrī sāmbaśivāya namaḥ
asmadgurave namaḥ
karakṛtam aparādhaṃ kṣantum arhantu (arhanti P<sup>ac</sup>) santaḥ
śrigurave namaḥ

This is followed by two verses on the *khecarī* and *śāmbhavī mudrās* similar
to verses found in the *Amanaska* (2.10, 2.44):

manas sthirā yasya vināvalambanaṃ
vāyu sthirā yasya vinā nirodhanam |
dṛṣṭi sthirā yasya vināvalokanaṃ
sa eva mudrā vimalāsu khecarī ||
antarlakṣyaṃ bahiḥ dṛṣṭir nimeṣonmeṣavarjitā |
sa eva śāmbhavī mudrā sarvatantreṣu gopitā ||

This is followed by:

“copied BY:-
P.V.Ramana Rao”

“compared BY:-
1.C.N.Subramaniam Sastry [in a later hand]
2.P.V.Ramana Rao.

P has several idiosyncratic and good readings.
T is Thanjavur Palace Library manuscript B6390. It is entitled *Dattātreyasaṃhitā*, written in Devanāgarī on paper and undated.<fnref n="138" /> Its first folio is missing. The second folio starts with verse 26c of the text as edited. The manuscript now consists of nine folios, each badly damaged at their edges by insects and laid onto a white paper backing.<fnref n="139" /> The damage has resulted in several lacunae, which are not indicated in the apparatus, except when variant readings from other witnesses are recorded, in which case a missing *akṣara* is reported as an asterisk (*). Like P, with which it shares many unique readings, T breaks off at 145d and is followed by an early recension of the *Vivekamārtaṇḍa*. The manuscript omits several *visargas*. These omissions are not reported.

Explicit (after *Vivekamārtaṇḍa* section):

iti sadguṇācāryeṇa śrīdattātreyena vi¹⁴⁰racitam yogaśāstram
samāptaṁ || || dattātreyasaṃhitā samāptā || || śrī-
rāmacaṃdrāya namaḥ ||
śrīḥ|| ||rcha|| ||śrīḥ|| ||rcha|| ||śrīḥ|| ||rcha||
||śrīḥ|| ||rcha|| ||śrīḥ|| ||rcha|| ||śrīḥ||

M_I is Mysore Government Oriental Manuscripts Library P-5231, an undated palm leaf manuscript catalogued as *Dattātreyasaṃhitā*<fnref n="141" />

<footnote n="138">¹³⁸T is entry number 6747 in the Tanjore descriptive catalogue, where it is wrongly said to be in Grantha and entitled *Yogaśāstra* (SASTRI 1931:4973–4974). Later in the entry the text is said to be part of the *Dattātreyasaṃhitā*.</footnote>

<footnote n="139">¹³⁹The folios are not in order. Folio 1 has *Dattātreyayogaśāstra* (*DYŚ*) 26c–57d; folio 2, *DYŚ* 90d–123d; folio 3r starts with *Vivekamārtaṇḍa* (*VM*) 96; 3v with *VM* 107; folio 4r opens with *VM* 68; 4v with *VM* 82; folio 5r has *DYŚ* 140–146, after which the *VM* starts; 5v has *DYŚ* 124c–139d; 6r starts with *VM* 54c; 6v continues 6r *VM*; 7r starts with *VM* 8; 7v continues *VM*; 8r opens with *DYŚ* 58 and continues the *DYŚ* onto 8v (up to verse 90); 9r opens with *VM* 144, continues to the end, and has the colophon.</footnote>

<footnote n="140">¹⁴⁰The *akṣaras ācāryeṇa śrīdattātreyena vi* are now partly illegible in the manuscript and have been reported from the description at SASTRI 1931:4974.</footnote>

<footnote n="141">¹⁴¹MALLEDEVARU 1984:244–245.</footnote>
and written in Nandināgarī. It is complete in 9 folios (12v–21r), some of which are worn at the edges causing *akṣaras* to be missing or partly illegible. I have consulted photographs of the manuscript taken for the Hatha Yoga Project by Dr Viswanath Gupta. The text of the *Dattātreyayogaśāstra* runs directly on from that of a previous work, which covers folios 1v–12v and is catalogued as a separate manuscript, no. P-5230. P-5231’s opening and closing statements call the previous text *Dattātreyabodha*, but it is different from the text found elsewhere under that name (see below on manuscript group β), consisting of passages from the *Haṭhapradīpikā* (primarily the fourth chapter), *Vivekamārtaṇḍa* and *Śivayogapradīpikā*. M₁ often has idiosyncratic and bad readings. Unlike all the other witnesses it lists ten *yamas* and ten *niyamas* after 32d.

*Incipit:*

... gurubhyo namaḥ dattātreyasāṃkṛtisaṃvādayogaśāstram.<fnref n="142" />

*Explicit:*

iti śrīdattātreyasaṃhitāyāṃ sāṃkṛtisaṃvāde yogaśāstranirūpa-
ṇaṃ saṃpūrṇaṃ || — || dattātreya || — || śrībhavānīśaṃkarā-
rpaṇam astu || oṃ tat sat ||

A
is Adyar Library manuscript no. 72246, catalogued as *Yogaśāstram*.<fnref n="143" />
It is complete in 13 folios, written on palm leaf in Grantha script and
in good condition. Of the δ manuscripts, it shares a subarchetype with M₁
and M₂, and is closest to M₂.

*Incipit:*

mūlaśrībhairavātmatrividhapathamahādevatābhiḥ parīte

<footnote n="142">¹⁴² Approximately ten *akṣaras* preceding this are illegible because of damage to the top of the folio.</footnote>

<footnote n="143">¹⁴³AITHAL *et al*. 1972:314–5.</footnote>
divye simhāsanendre sthitam akhilakalārūpakaṁ deśikeśam |
tasyāṅke saṁniṣaṇṇām aruṇarucicayārañjitāśāntarālām |
devīm ānandapūrṇām amṛtakaratalām āśraye 'bhiṣṭasiddhaye ||

*Explicit:*

iti śrīdattātreyakṛtam yogaśāstram saṃpūrṇam |

M₂ is Madras Government Oriental Library manuscript no. 2831(b), a composite manuscript in Grantha script which includes the texts of twelve other *haṭhayoga* works. The text of the *Dattātreyayogaśāstra*, which is given the name *Dattātreyabodha* in the catalogue despite it not being named as such in its colophons, is complete and found at folios 32r–44r.<fnref n="144" /> There are several unexplained crossings out, including two longer passages.<fnref n="145" /> Many of the crossed out *akṣaras* remain legible.

M₂ is the only δ manuscript to show influence from the *Yogatattvopaniṣad* recension of the *Dattātreyayogaśāstra*. It shares with the *Yogatattvopaniṣad* several readings not found in any other witnesses<fnref n="146" /> and both start with the *Dattātreyayogaśāstra*’s 9a (*yogo hi bahudhā*). Of the δ manuscripts, M₂ forms a group with M₁ and A,<fnref n="147" /> and is closest to A.<fnref n="148" />

*Incipit:*

dattātreya uvāca

*Explicit:*

iti dattātreyasāṃkṛtisaṃvāde yogaśāstre nānāvidhalakṣaṇala-
kṣitadattātreyakathitam śāstram saṃpūrṇam om harim a* śrī-
kṛṣṇārpaṇam astu śubham astu

<footnote n="144">¹⁴⁴SASTRI 1922:4068–69.</footnote>

<footnote n="145">¹⁴⁵The longer crossings out are of f.34r⁵ to f.35r² (42b *kriyāyuktasya* to 54a *prāṇāyāmas*) and f.35r¹⁻⁵ (57a *mala* to 58c *pīṭhe*).</footnote>

<footnote n="146">¹⁴⁶See e.g. 11b, 11c, 15b, 121c, 147d.</footnote>

<footnote n="147">¹⁴⁷See for example the shared eye-skip at verse 46.</footnote>

<footnote n="148">¹⁴⁸See for example 21b.</footnote>
There is contamination within the δ witnesses. M₁ in particular often has conjunctive errors with PT and AM₂. I have thus not attempted to reconstruct an prototype for the group as a whole based on a stemmatic hypothesis.

$β = B_A B_B B_P$ The siglum β (β/b for *bodha*) denotes the prototype of three manuscripts of a text called *Dattātreyabodha*, a shortened recension of the *Dattātreyayogaśāstra*, including its vv. 34–130 and 184–192, on *aṣṭāṅgayoga* and *rājayoga* respectively, and omitting the introduction and the passages on *mantrayoga*, *layayoga* and *Kapila’s haṭhayoga*.

The $β$ manuscripts often have readings distinct from all other witnesses, but usually read with the southern manuscripts (δ) against the western manuscripts (π).<fnref n="149" /> Of the δ manuscripts, $β$ is closest to M₁, A and M₂.<fnref n="150" /> Only in two places, 97b and 106c, have I adopted a reading found only in $β$.

$B_A$ is Adyar Library ms 75278, a composite palm leaf manuscript in Grantha script which includes the texts of twelve other *haṭhayoga* works.<fnref n="151" /> The *Dattātreyabodha* is found on folio sides numbered with the odd numbers between 99 and 107 in a recent hand on the rectos (the versos are not numbered). I have collated the readings of the odd-numbered folios and the verso of 99 from a transcription made by Priyanka Arula as part of her work for the Hatha Yoga Project, and transcribed and collated the variant readings of the remaining versos myself.

*Incipit:*

śrīgurubhyo namaḥ oṃ śrī gaṃ gaṇapataye namaḥ

<footnote n="149">¹⁴⁹$β$ reads with $π$ at e.g. 90d, 97b and 104a.</footnote>

<footnote n="150">¹⁵⁰See for example the shared omissions at 64 and 188ab, and the conjunctive error of *yoga*° for *bhoga*° at 48d.</footnote>

<footnote n="151">¹⁵¹For more details of this manuscript see MALLINSON & SZÁNTÓ 2021:33 and the brief catalogue entry at AÍTHAL *et al.* 1972:12–13.</footnote>
*Explicit:*

iti dattātreyabodhas samāptaḥ | oṃ tat sat |

B<sub>B</sub> is part of manuscript 7970 in the collection of the Oriental Institute the Maharaja Sayajirao University of Baroda. The undated manuscript consists of 46 worm-eaten palm leaf folios, which include the texts of five other *hathayoga* works, the *Amaraughaprabodha*, *Amṛtasiddhi*, *Candrāvalokana*, *Yogatārāvalī* and *Yogabīja* in Grantha script. The folios are not numbered and often out of sequence. The text of the *Dattātreyabodha* is on six folios, one of which is missing. It is preceded by the *Candrāvalokana* and followed by the *Yogatārāvalī*. I have collated B<sub>B</sub>'s readings from a transcription by Viswanath Gupta. Two folio sides are missing from the photographs I have. They would report verses 93a–101a and 109b–116d of the edition.

*Incipit:*

Śrīsu[bra]hmanya paramagurave namaḥ
Dattātreyabodhaḥ
Sāmkṛte (em.; sakṛte cod.)

*Explicit:*

dattātreyabodhaḥ samāptaḥ ||

B<sub>p</sub> is Institut français de Pondichéry manuscript T0638, which is a transcript of Government Oriental Manuscript Library, Madras 4346.<sup>152</sup> I have seen neither B<sub>p</sub> nor its exemplar. Its readings have been collated from a transcription on the Muktabodha Library website. The readings and opening of B<sub>p</sub> are very similar to those of B<sub>B</sub>.

<footnote n="152"><sup>152</sup>On this manuscript see page 53.</footnote>
*Incipit:*

Śrīsubrahmaṇyāya paramagurave namaḥ
Dattātreyabodhaḥ
Sāṃkṛte (em.; sakṛte cod.)

*Explicit:*

iti dattātreyabodhaḥ samāptaḥ ||
|| hariḥ oṃ ||
śubham astu ||

$\pi = \mathbf{J_1J_2W_1W_2V}$
The siglum $\pi$ ($\pi/p$ for paścima)
is used to denote a group of five
manuscripts from western India. These witnesses, together with $D_{YS}$ (on
which see below) transmit a different recension from those found in $\delta, \beta$
and most of the testimonia.

$\mathbf{J = J_1J_2}$
These are two manuscripts from the Man Singh Pustak
Prakash, Jodhpur. They contain a lot of simple shared
errors, indicating that one is a copy of the other or that they descend from
a close shared archetype. In favour of the former hypothesis, there are sev-
eral indications that $J_2$ is a copy of $J_1$ (both manuscripts are undated but $J_1$
looks older than $J_2$). See for example 12b, where $J_1$ has jet for the other wit-
nesses' *japet* and $J_2$ has *yajet*, which is likely to be a correction of $J_1$'s reading;
27b, where $J_1$ has *āsanam*, $J_2$ has *tprasanam* and $J_1$'s initial *ā* looks very like
*tprā*; and 67a, where $J_2$ appears to correct $J_1$'s hypometrical *mātrayam* to
*mātratrayam* (the other witnesses have the more appropriate *māsatrayam*.
In addition, $J_2$ never has a better reading than $J_1$ (except for minor correc-
tions). However, at e.g. 158c $J_1$ and $J_2$ have different readings which are hard
to explain as copying errors by the scribe of $J_2$ (*tathā syāt yāt* and *tathā-
bhyāsāt* respectively where the other witnesses have *tad yathā syāt*). Stronger
evidence that they share an archetype rather than $J_2$ being a copy of $J_1$ is
found in the difference in verse numbering between the two. From verse 57 onwards J₂'s verses are numbered one more than J₁'s as a result of the scribe of J₁ numbering verse 57 twice.

J₁ is no. 1936 in the Man Singh Pustak Prakash collection.<fnref n="153" /> I viewed this manuscript *in situ* in 1996 and then collated its readings from xerox copies provided by the library. Complete in twelve folios measuring 23.5 by 8.7 cm, it is written on paper in a clear Devanāgarī hand. Undated; judging from the hand and the condition of the paper, it was written in perhaps the 18th century.

*Incipit:*

śrīgaṇeśāya namaḥ atha dattātreyakṛtayogaṃ likhyate

*Explicit:*

iti śrīdattātreyoktaṃ yogaśāstraṃ samāptim agamat graṃtha-
saṃkhyā 175

J₂ is no. 1937 in the Man Singh Pustak Prakash collection.<fnref n="154" /> I viewed this manuscript *in situ* in 1996 and then collated its readings from xerox copies provided by the library. Complete in eleven folios measuring 27.2 by 13 cm, it is written on paper in a clear Devanāgarī hand. Undated, judging from the hand and the condition of the paper, it was written in perhaps the 19th century.

*Incipit:*

śrīnāthāya namaḥ || atha dattātreyakṛtayogaṃ likhyate ||

*Explicit:*

iti śrīdattātreyaproktayogaśāstra samāptim agamat ||

|| śrīr astu ||

<footnote n="153">¹⁵³VYAS & KSHIRSAGAR 1986:190–191.</footnote>

<footnote n="154">¹⁵⁴VYAS & KSHIRSAGAR 1986:190–191.</footnote>
W
I
is manuscript 6162 (cabinet no. 6-4/399) in the collection of the
Prajñā Pāṭhaśālā in Wai.<fnref n="155" /> Complete in fourteen folios measuring
20.9 by 16.3 cm, the manuscript was copied in 1855 CE on paper in a clear
Devanāgarī hand.

Incipit:

(f.1r) || atha dattātreyoktayogaśāstraprārambhaḥ || (f.1v) śrī-
gaṇeśāya namaḥ || śrīsarasvatyai namaḥ || śrīgurubhyo namaḥ
|| ||

Explicit:

iti śrīdattātreyoktaṃ yogaśāstraṃ saṃpūrṇaṃ || || śrīkṛṣṇā-
rpaṇam astu || || śake 1777 rākṣasanāmasaṃvatsare bhādrapada-
kṛṣṇa aṣṭamyāṃ tithau saumyavāsare taddine pustakaṃ sam-
āptaḥ || || śrībhagavannārāyaṇārpaṇam astu || (f.14v) || iti
dattātreyoktayogaśāstrasamāptaḥ

The date of copying of the manuscript is thus given as “Śaka 1777, in a
Rākṣasa year, on the eighth day of the dark fortnight of the month of Bhādra-
pada [i.e. the festival day Kṛṣṇajanmāṣṭamī], a Monday”, which corresponds
to the 3rd of September 1855.<fnref n="156" />

W
₂
is manuscript 6163 (cabinet no. 6-4/399) in the collection of the
Prajñā Pāṭhaśālā in Wai.¹⁵⁷ Complete in seven folios measuring
30.3 by 14 cm, the manuscript is written in a clear Devanāgarī hand. The
text is corrected in several places in a slightly fainter hand. The manuscript
is undated.

The readings of W₂ sometimes agree with those of δ rather than the
other π manuscripts (see e.g. 6a, 11b, 17c and 62d). At 93d the reading *kartur*
*hi* found in W₂ is adopted above those of all the other witnesses.

<footnote n="155">¹⁵⁵JOSHI 1970:782–783.</footnote>

<footnote n="156">¹⁵⁶https://www.drikpanchang.com/calendars/hindu/hinducalendar.html?year=1855</footnote>

<footnote>157JOSHI 1970:782–783.</footnote>
*Incipit*:

śrīgaṇeśāya namaḥ || śrīviśveśvarāya namaḥ ||

*Explicit*:

iti śrīdattātreyoktaṃ yogaśāstraṃ samāptaṃ || koṭijanma-
kṛtaṃ pāpaṃ puruṣottamasaṃnnidhau kṛtvā sūryagrahe snā-
naṃ vimuṃcati mahodadhau ||2|| śivabilvālaye tīrthe candra-
sūryagrahe tathā maṃtramātraprakathanam upadeśaḥ sa ucy-
ate || śubhaṃ || śrīkṛṣṇārpaṇas tu || cha || cha || || cha
|| cha || ||

V is manuscript no. 4107 in the collection of the Baroda Oriental Institute. Complete in ten paper folios, it is in Devanāgarī and copied in 1816 CE. Of the π manuscripts, V is closest to J (J₁ and J₂).<fnref n="158" />

*Incipit*:

śrīgaṇeśāya namaḥ || atha śrīgurudattātreyakṛtayogaśāstraṃ likhyate ||

*Explicit*:

iti śridattātreyaproktaṃ yogaśāstraṃ saṃpūrṇaṃ ||1|| śubham
astu || niḥsaṃgatā muktipradaṃ yatīnāṃ saṃgād aśeṣā prab-
havaṃti doṣāḥ || ārūḍhayogo pi nipātyate dhaḥ saṃgena yogī
kim utālpasiddhiḥ ||1|| śake 1739 sarvadhārīṇāṃ saṃvatsare
māghaśudhdh [sic]...<fnref n="159" />

### 2.1.2 Manuscripts not collated

There follows a list of manuscripts which, for reasons of time, their evident inutility or my inability to access them, I have not used in the edition of the text. No doubt there are several more of which I am unaware.

<footnote n="158">¹⁵⁸See 1d, 11b, 19b, 49d, 59d, 74b, 110d and 163d.</footnote>

<footnote n="159">¹⁵⁹F.10r ends here and I do not have a photograph of f.10v.</footnote>
Manuscripts seen but not collated

1. *Yogaśāstra* of Dattātreya, manuscript M1886 in the collection of the Kavikulaguru Kalidas Sanskrit University, Ramtek.<fnref n="160" /> The manuscript is written on paper in Devanāgarī and consists of 19 folios. It was probably copied in 1795 CE. On the first folio is written *yogaśāstraprārambhah*, on the last *yoga adhyāyah dattātreya*. Its *incipit* is *śrīgaṇeśāya namaḥ*. The text breaks off abruptly at the edition's 131b (131d in the manuscript), one verse into the teaching on *mahāmudrā*. There follows a colophon whose first part is in the same hand as the main text:

iti śrīdattātreyasāṃkṛtiśiṣyasya yogaśāstroktaṃ || śrī-
kṛṣṇaparabrahmārpaṇam astu || rākṣasanāmasaṃvatsare ||

A later hand adds:

caitraśuddhanavamī ravivāsare tad dinaṃ samāpitaṃ svā-
rthaṃ paropakarāya || cha || sītārāmayogīmdredaṃ pus-
takaṃ ||

Thus the year is not specified beyond being *rākṣasa* in the Jupiter cycle.
On paleographic grounds the manuscript may be dated to perhaps the
late 18th century, during which 1795-96 was a *rākṣasa* year.

The text of the *Dattātreyayogaśāstra* as found in this manuscript is
very close to that of W₁.

Two manuscripts from the collection of the Institut français de Pondichéry which derive directly from manuscript P of the collated *Dattātreyayogaśāstra* witnesses have not been collated:

2. IFP R.5579 has at its end "Restored in 1931-32 from a ms. No [illegible correction of R] 4369 [i.e. P]".

<footnote n="160">¹⁶⁰This manuscript, although uncollated, is included in the stemmatic diagram on p. 64, designated by the siglum R.</footnote>
3. IFP T.576 has on its cover page "copied from a ms. with no R.5579 [i.e. the above manuscript] belonging to G.O.M.L. Madras...[remainder obscured in xerox]". At the end of the last folio is found "copied by SSubramania Sastri".

One manuscript of the *Dattātreyabodha* has been seen but not collated:

4. Government Oriental Manuscript Library, Madras, manuscript no. 4347 *Dattātreyabodha*. Grantha, 16 folios (59a-74b), complete. Badly worm-eaten in places.

5. Ganganath Jha Central Sanskrit Research Institute, Allahabad, no. 7a/671 *Dattātreyoktaṃ yogaśāstraṃ*. Samvat 1925. Written in Devanāgarī on paper and complete in 16 folios, this manuscript is denoted by the siglum A₂ in *Dattātreyayogaśāstram*, eds. M.M. Gharote & P. Devnath (Lonavla Yoga Institute, 2015). The readings of A₂ closely match an edition of the *Dattātreyayogaśāstra* published in 1982, which has been collated in this edition as *D*<sub>YŚ</sub>. I have not seen A₂; the opening and closing statements reported below are from the Lonavla edition.<sup>161</sup>

*Incipit:*

yogaśāstra dattātraya

*Explicit:*

iti śrīdattātreyoktaṃ yogaśāstraṃ saṃpūrṇaṃ sadguru-
caraṇāravindārpaṇam astu || ghanānaṃdasyedam pus-
takaṃ miḥ āśvīna [sic] vaḥ 5 || saṃ 1925

<footnote n="161"><sup>161</sup>The three other manuscripts collated in the Lonavla edition have the sigla A, W and B and have been collated in this edition with the sigla B<sub>A</sub>, W<sub>2</sub> and V respectively.</footnote>
The readings of this witness follow those of the western manuscripts. Only two significant unique readings are recorded in the edition,<fnref n="162" /> neither of which is likely to be from an earlier stage of the text, so the manuscript's available readings have not been collated.

6. The *Yogaśāstra* of Dattātreya tr. Amita Śarmā, Svāmī Keśavānanda Yoga-Samsthān-Prakāśana, Delhi, 1985. I have seen only the transcription of this edition by Vlad Sovarel, available online at the Mukta-bodha Library. Its text is close to that of W₁.

Manuscripts not seen

1. *Dattāreyayogaśāstra*. Nāgarī Pracāriṇī Sabhā, Varanasi, 1552. Incomplete. 5 folios (ff.4–6 and 8–10). Samvat 1878. Paper. Devanāgarī.<fnref n="163" />

2. *Dattāreyayogaśāstra*. Benares Hindu University B-71. Incomplete. 7 folios. Paper. Devanāgarī.<fnref n="164" />

The *New Catalogus Catalogorum* includes the following manuscripts under the heading *Yogaśāstra*, saying that they are attributed to Dattātreya, but I have not been able to locate them:

3. Saraswati Bhavan at Sampurnananda Vishwavidyalaya, Varanasi, New DC VII. ii. 92595 (tattvabodha), 93786.

4. I.J. (i.e. Vol.1, Tantra section) 98.124 in a handlist of manuscripts in the Saṃskṛta Sāhitya Pariṣat, Calcutta.

5. Manuscript no. 1195 in a hand-list of 1046 manuscripts in the Archaeological Department of the Jodhpur State.

<footnote n="162">¹⁶²41d *ke cit* for *sudhīh/sukhī* and 80c *kripaṇo* for *krimayo* etc.</footnote>

<footnote n="163">¹⁶³GHAROTE & BEDEKAR 2005:270–271.</footnote>

<footnote n="164">¹⁶⁴GHAROTE & BEDEKAR 2005:272–273.</footnote>
6. P. 416 in pt. II of A Catalogue of Sanskrit Manuscripts in Private Libraries of the North-Western Provinces, Parts I–X, Allahabad, 1877–86. Incomplete.

The following references are from the National Manuscripts Mission database:<fnref n="165" />

7. *Yogaśāstra* of Dattātreya, “Veenakumari S.” (listed as an institute), palm leaf, Kannada, incomplete, 6 folios.

8. *Yogaśāstra* of Dattātreya, No. 37 in the collection of M.Venkata Reddy, Devanāgarī, paper.

9. *Yogaśāstra* of Dattātreya, Andhra Pradesh Government Oriental Manuscripts Library and Research Institute, Hyderabad No. 1452 Devanāgarī, 15 folios.

The following manuscripts of a text called *Dattātreyasaṃhitā* are listed in the National Manuscripts Misson's database. A small number of folios from the first can be viewed online.<fnref n="166" /> Its text is the same as that of the published *Dattātreyatantra*, a long work in which Īśvara teaches Dattātreya tantric magic. I have not seen the other manuscripts so cannot confirm whether they contain, in part or whole, that work or the *Dattātreyayogaśāstra*.

10. *Dattātreyasaṃhitā*, Vrindavan Research Institute No. 4809. Complete in 40 folios.

11. *Dattātreyasaṃhitā*, Vrindavan Research Institute No. 19530. Incomplete, 2 folios. Paper, bad condition.

<footnote n="165">¹⁶⁵https://www.pandulipipatala.nic.in (accessed 8th March 2024).</footnote>

<footnote n="166">¹⁶⁶https://vribharat.org/dattatrey-tantr/ accessed 10th June 2024.</footnote>
12. *Dattātreyasaṃhitā*, No. 12 in the collection of M.Venkata Reddy, Devanāgarī, paper.

13. *Dattātreyasaṃhitā*, Asiatic Society, Kolkata, G4632. Complete in 9 folios. Bengali. Bad condition.

14. *Dattātreyasaṃhitā*, Asiatic Society, Kolkata, IM8796. 19 folios, incomplete. Devanāgarī.

15. *Dattātreyasaṃhitā*, Mahābhārata Śaṃśodhana Pratiṣṭhānam, Vyakti-gata Bhaṇḍāra Library, Shekar. Kannada. 9 Folios, incomplete.
I have been unable to find one manuscript of the *Dattātreyabodha*:

16. *Dattātreyabodha*, Government Oriental Manuscripts Library, Madras, manuscript no. 4346. Grantha, 13 pages (i.e. folio sides) beginning on f. 230a, complete.<fnref n="167" /> Manuscript B<sub>P</sub>, which has been collated, is a copy of this manuscript.

GHAROTE & BEDEKAR (2005:272–273) list nos. 33, 1935 and 1938 in the collection of the Jodhpur Oriental Research Insitute (JORI) as manuscripts of the *Dattātreyayogaśāstra*. They conflate the collections of the JORI and Maharaja Man Singh Pustak Prakash (MMSPP). Manuscripts 1935 and 1938 in the collection of the MMSPP are *Yogaśāstras* but are not ascribed to Dattātreya. Number 33 in the MMSPP is a manuscript of the *Ātmopaniṣad*.

### 2.1.3 Testimonia

The *Dattātreyayogaśāstra* has been extensively cited and borrowed from in commentaries and compendia. The majority of the testimonia (those in Ś<sub>P</sub>, *H*<sub>P</sub>, *H*<sub>R</sub>, *Y*<sub>CM</sub>, *Y*<sub>SS</sub> and *Y*<sub>TU</sub>) usually share readings with the southern

<footnote n="167">¹⁶⁷RANGACARYA & BAHADUR 1910:3227–3228. The National Manuscripts Mission of India database says that this manuscript is in bundle SD-537-P, consists of seven folios, is in Grantha script and is dated 1968 Śaka, i.e. 1889–90 CE.</footnote>
manuscripts (δ); only *D<sub>YS</sub>* , *P<sub>T</sub>* and *U* predominantly share readings with
the western manuscripts (π).

Dhartayogaśāstra is a published edition of the *Dattātreyayogaśāstra*, ed. Brahmami-
tra Avasthī, Svāmī Keśavānanda Yoga Saṃsthāna, Delhi, 1982.<fnref n="168" />
Avasthi says (p. vi) that he owes a great debt to Svāmī Mahīdharācārya and
Svāmī Nārāyaṇācārya of the Tridaṇḍi [sic] Maṭh, Prayāg and that the manu-
script on which the edition is based was from the collection of the Gaṅgānāth
Jhā Kendrīya Saṃskṛt Vidyāpīṭh in Allahabad. This is almost certainly man-
uscript 7a/617 in that collection, which was used in an edition of the *Dattā-
treyayogaśāstra* published by the Lonavala Yoga Institute in 2015 and whose
readings match those of Avasthi’s edition.

In many places *D*<sub>YS</sub> has idiosyncratic readings which are likely to be
silent emendations. It is otherwise very close to *W*<sub>1</sub>, which is probably the
basis of the edition.

Y TU is the Yogatattvopaniṣad (ed. A.M. Śāstrī, Madras, Adyar Library, 1920), which includes about 65 verses from the *Dattātreyayogaśāstra*.<fnref n="169" /> The readings that *Y*<sub> TU</sub> shares with the *Dattātreyayogaśāstra* start at the latter’s verse 9 which is verse 19 in *Y*<sub> TU</sub>. The first 18 verses of *Y*<sub> TU</sub> open with praise of Viṣṇu as the *mahāyogin*, then teach the necessity of both *jñāna* and *yoga* for *mokṣa*, before defining *jñāna*. The remainder of the text teaches yoga, with the final 12 verses adding further teachings to those of the *Dattātreyayogaśāstra*.

The author of the *Yogatattvopaniṣad*, who composed it as one of a corpus
of 108 Upaniṣads, makes various changes to the text of the *Dattātreyayoga-
śāstra* in order for it to be acceptable as an Upaniṣad. Thus 33d and 147d,
for example, are rewritten to replace the vocative *sāṃkṛte* with *caturānana* in

<footnote n="168">¹⁶⁸This edition was republished by Caukhambha Orientalia in Delhi in 2012 with the name of the editor now given as Paramahaṃs Svāmī Anant Bhāratī, Avasthi’s initiatory name post-*saṃnyāsa*.</footnote>

<footnote n="169">¹⁶⁹See Appendix p. 163 for details of the shared verses. On the incorporation of texts on *haṭhayoga* into the so-called “Yoga Upaniṣads”, see BOUY 1994.</footnote>
order to remove the mention of Sāṃkṛti, to whom the *Dattātreyayogaśāstra* is addressed.

The readings of *Y*<sub>TU</sub> otherwise usually match those of the southern witnesses (*δ* and *β*) and only occasionally those of the western manuscripts (*π*).

Many verses in *Y*<sub>TU</sub> paraphrase the *Dattātreyayogaśāstra*; these are not reported. There are disagreements between the two texts on some matters. Thus *Y*<sub>TU</sub>'s instructions for the timings of *prāṇāyāma* are different from those of the *Dattātreyayogaśāstra* (*Y*<sub>TU</sub> 39–43 vs. *DYŚ* 63c–66d); the *dhāraṇās* in *Y*<sub>TU</sub> are taken from the *Yogayājñavalkya* and involve more complex visualisations than those found in the *Dattātreyayogaśāstra*; and *Y*<sub>TU</sub>'s teachings on *mahāvedha* and the *jālandhara* and *uḍḍiyāṇa* bandhas are different from those in the *Dattātreyayogaśāstra*.

*Y*<sub>B</sub> is the long recension of the *Yogabīja* (ed. Rāmlāl Śrivāstav, Gorakhpur, Gorakhnāth Mandir, 1982). It contains five verses from the *Dattātreyayogaśāstra*, which are not found in the shorter, older recension.<sup>170</sup>

*Ś*<sub>P</sub> is the *Śārṇadharapaddhati*, (ed. Peter Peterson, Bombay, Government Central Book Depot, 1888). This long digest on a wide range of subjects was compiled near Jaipur, probably in 1363 CE (STERNBACH 1974:17), and includes thirty verses from the *Dattātreyayogaśāstra*.<sup>171</sup> It has some idiosyncratic readings (e.g. 35d, 60a, 61d) but also shares several good readings with *δβ* and testimonia which are not found in the western manuscripts (e.g. 61b, 107a, 108d).

*Ś*<sub>S</sub> is the *Śivasaṃhitā* (ed. J. Mallinson, New York, YogaVidya.com, 2007), which includes four verses from the *Dattātreyayogaśāstra*.

<footnote n="170"><sup>170</sup> *Dattātreyayogaśāstra* 138, 141c–143b, 144–145 = *Yogabīja* long recension 122c–123b, 119c–121b, 116–117. On the two recensions of the *Yogabīja*, see the forthcoming edition by Jason BIRCH.</footnote>

<footnote n="171"><sup>171</sup> See p. 164 for details.</footnote>
(Śivasaṃhitā 3.102-105 = Dattātreyayogaśāstra 35-38) and paraphrases several others.<fnref n="172" />

$H_P$ is the well-known Haṭhapradīpikā of Svātmārāma which was composed in the early part of the 15th century. Over half of its 328 verses are borrowed from other texts, including 27 from the Dattātreyayogaśāstra.<fnref n="173" /> In one instance a reading unique to some witnesses of the Haṭhapradīpikā has been adopted in the edition of the Dattātreyayogaśāstra.<fnref n="174" /> Readings from the textus criticus of the Haṭhapradīpikā are reported in the apparatus with the siglum $H_P$, while variant readings are all reported with $H_P^{vl}$. The readings of the Dattātreyayogaśāstra verses in the Haṭhapradīpikā are often shared with those of the southern witnesses ($δ$ and $β$) and never solely with those of the western witnesses. Some later recensions of the Haṭhapradīpikā include Dattātreyayogaśāstra verses 46, 169cd and 174-176. Only the variant readings of 174-176 are of interest; they have been reported in the apparatus with the siglum $H_P^{vl}$.

$H_R$ is the Haṭharatnāvalī of Śrīnivāsayogī (eds. M.L. Gharote, P. Devnath, V.K. Jha, Lonavla Yoga Institute, 2002). This text, a digest on yoga composed probably in the first half of the seventeenth century, has 31 citations from the Dattātreyayogaśāstra, but only two are introduced as being by Dattātreya, one of which (2.138-140 on khecarī) is not in the DYŚ.<fnref n="175" /> The other is 3.36-41 on padmāsana. Many of the Dattātreyayogaśāstra verses it

<footnote n="172">¹⁷²Compare Dattātreyayogaśāstra 22c-23b, 72c-78, 89-90, 98-99, 112c-122b, 167cd etc. with Śivasaṃhitā 5.71, 3.44-48, 3.62-63, 3.60-61, 3.72-75, 4.88ab etc.</footnote>

<footnote n="173">¹⁷³See p. 165 for a concordance of the shared verses. In one instance Svātmārāma, the compiler of the Haṭhapradīpikā, has edited a borrowed verse in order to remove the vocative sāṃkrte: Dattātreyayogaśāstra 148ab reads āhāro bahulas tasya saṃpādyaḥ sāṃkrte dhruvam, Haṭhapradīpikā 3.76 āhāro bahulas tasya sampādyaḥ sādhakasya ca.</footnote>

<footnote n="174">¹⁷⁴Dattātreyayogaśāstra 144b where I have chosen the reading found at Haṭhapradīpikā 3.52 yonim ākuñcayed balāt over vāyum ākuñcayed balāt as found in most of the Dattātreyayogaśāstra witnesses.</footnote>

<footnote n="175">¹⁷⁵See p. 166 for details.</footnote>
cites are also found in the *Haṭhapradīpikā*, with which it shares several variant readings. In other instances the *Haṭharatnāvalī* is close to the δ manuscripts of the *Dattātreyayogaśāstra*.

P is the *Prāṇatoṣanī* (ed. Jīvānanda Vidyāsāgara Bhaṭṭācārya, Calcutta, 1898) which was written by the Bengali scholar Rāmatoṣaṇa Bhaṭṭācārya in 1820 CE.<fnref n="176" /> The *Prāṇatoṣanī* is a lengthy digest on a wide range of subjects and includes, in various different citations, almost all but the first eight verses of the *Dattātreyayogaśāstra*.<fnref n="177" /> In its treatment of *haṭhayoga* it usually cites the *Dattātreyayogaśāstra*, but sometimes, e.g. in its section on Vajrolī, it cites other texts such as the *Haṭhapradīpikā*.

All the citations from the *Dattātreyayogaśāstra* are found in the *Prāṇa-
toṣanī's* final *kāṇḍa*. They are introduced in various ways, most commonly
with *dattātreyasaṃhitāyām* (thirteen instances, one of which is followed by
*prathamādhyāye*), but also with *dattātreya uvāca*, *dattātreyamate* and *dat-
tātreyah* (one instance each). It often has good readings which it shares with
δ but not with π.<fnref n="178" /> It very often has a plausible reading not shared with
any other witnesses, suggesting that Bhaṭṭācārya improved the text when
his sources<fnref n="179" /> were problematic.<fnref n="180" />

YCM is the *Yogacintāmaṇi* of Śivānanda Sarasvatī (ed. Haridāsa Vidyāvāgīśa, Calcutta, Calcutta Oriental Press, no date), a lengthy compendium of teachings on yoga which dates to the early part of the seventeenth century CE.<fnref n="181" /> Śivānanda cites about 65 verses from the

<footnote n="176">¹⁷⁶SANDERSON 2013:81.</footnote>

<footnote n="177">¹⁷⁷See p. 167 for details.</footnote>

<footnote n="178">¹⁷⁸See e.g. 14d, 23c, 24a, 27d, 53a, 63ab, 63c, 64b, 65a, 69d, 79c, 80b, 82c, 85c, 112d, 129b, 137b, 138d, 139a.</footnote>

<footnote n="179">¹⁷⁹*Dattātreyayogaśāstra* 144c–150b is found in two different places with different readings (marked *T*VI in the apparatus of this critical edition) indicating that Bhaṭṭācārya consulted more than one witness of the text (see e.g. 142d, 143b, 147b).</footnote>

<footnote n="180">¹⁸⁰See e.g. 12c, 18c, 22b, 22c.</footnote>

<footnote n="181">¹⁸¹The oldest manuscript of the *Yogacintāmaṇi*, no. 6922 in the collection of the Panjab University Library in Lahore, is possibly an autograph and is dated 1630 CE.</footnote>
*Dattātreyayogaśāstra*, which he refers to as the *Yogatattvaprakāśa*.<fnref n="182" /> These citations are sometimes accompanied by a mention of Dattātreya. At five places (pp. 28, 90, 151, 179, 205) Śivānanda introduces cited passages with *dattātreyah* but not *Yogatattvaprakāśa*; these passages are not found in the *Dattātreyayogaśāstra* and I have been unable to identify their source. The *Dattātreyayogaśāstra* readings are close to those of the δ manuscripts rather than those of π, but sometimes it does share readings with the latter,<fnref n="183" /> indicating that Śivānanda consulted manuscripts from both main witness groups. At 41b the *Yogacintāmaṇi's* reading is shared only with that of β.

YSC is the *Yogasiddhāntacandrikā* of Nārāyaṇatīrtha (ed. Vimalā Karnāṭak, Chowkhambā Sanskrit Series Office (No. 108), Varanasi, Benares Hindu University, 2000), which is dated to the seventeenth century (ENDO 1993:54–56) and cites the *Dattātreyayogaśāstra's* passages on *viparītakaraṇa* (p. 97) and *dhāraṇās* (pp. 133–134).

K is the *Brhatkhecarīprakāśa*, a lengthy commentary on the *Khecarīvidyā* written by Ballāla in perhaps the 18th century. It is known from a single 117-folio paper manuscript in Devanāgarī in the Scindia Oriental Research Institute, Ujjain, catalogued as R7878.<fnref n="184" /> Ballāla quotes passages from over one hundred different texts. The *Dattātreyayogaśāstra*, which is cited as the *Sāṃkṛtidattātreyasaṃvādaprakaraṇa*, is the source of about fifty verses, more than any other text cited.<fnref n="185" /> At some places in his commentary, Ballāla draws on the *Dattātreyayogaśāstra* but does not cite it directly, reworking verses into prose passages.<fnref n="186" /> Where useful, these variant readings are recorded in the apparatus to the critical edition.

<footnote n="182">¹⁸²See p. 167 for details.</footnote>

<footnote n="183">¹⁸³99a and 147d.</footnote>

<footnote n="184">¹⁸⁴For more details about this manuscript see MALLINSON 2007:40–42.</footnote>

<footnote n="185">¹⁸⁵For details of the citations from the *Dattātreyayogaśāstra*, see p. 168. For those of the other texts, see MALLINSON 2007:157–162.</footnote>

<footnote n="186">¹⁸⁶E.g. 21b–26c at f.88v⁹–f.89r².</footnote>
Unlike those found in other testimonia such as the *Yogacintāmaṇi* and *Haṭhapradīpikā*, the readings of K almost always match those of the western manuscripts (π) rather than the southern manuscripts (δ). There are exceptions, however, such as at e.g. 17c where K follows the δ manuscripts.

YSS is the *Yogasārasaṃgraha* of Vaktraśambhu, Institut Français de Pondichéry transcript no. T0859, copied from Government Oriental Library, Madras, manuscript D4373. *Dattātreyayogaśāstra* 46–50 is cited on p. 62. Its readings are often idiosyncratic, but otherwise usually follow those of δ.

HPJ is the *Haṭhapradīpikājyotsnā* (eds. Maheśānand et al., Lonāvlā, Kaivalyadhām Śrīmanmādhav Yogamandir Samiti, 2002), a commentary on the *Haṭhapradīpikā* written by Brahmānanda Sarasvatī in about 1830 CE. Brahmānanda cites the *Dattātreyayogaśāstra* at two places, introducing the citations with *tathā ca dattātreyah* and *dattātreyah* respectively.<fnref n="187" />

VS is the *Vasiṣṭhasaṃhitā* (eds. Swami Digambarji et al., Lonāvalā, Kaivalyadhām Śrīmanmādhav Yogamandir Samiti, 2005). One of its verses, 3.30, is found at *Dattātreyayogaśāstra* 74.

*Dattātreyayogaśāstra* 185c–186b is found without variants from the edited text at verse 71 of the *Amaraughaprabodha*, the c. 18th-century longer recension of the *Amaraugha*.<fnref n="188" />

## Testimonia not reported

In his *Bhāvadīpa* commentary on the *Mahābhārata*, Nīlakaṇṭha cites *Dattātreyayogaśāstra* 137 twice, as 12.284.102 (in the Vangvasi Steam Press edi-

<footnote n="187">¹⁸⁷*Dattātreyayogaśāstra* 69c–70d *ad Haṭhapradīpikā* 1.62 and 51c–52d *ad* 4.113. The citations include two variant readings: iti yogavido viduḥ for *Dattātreyayogaśāstra* 52d matches that of the *Yogacintāmaṇi* and no other witnesses; atinidrātibhāṣaṇam at 70d is different from the variations on *strīsaṃgamanam eva ca* found in all the other witnesses.</footnote>

<footnote n="188">¹⁸⁸On these two recensions, see BIRCH 2019.</footnote>
tion;<fnref n="189" /> this verse is found in Appendix I-28 of the Poona critical edition), and ad 14.19.37 (as found in Kiṃjavaḍekar's edition of the Āśvamedhikaparvan; 14.19.35 in the Poona critical edition).<fnref n="190" /> In the first citation of pāda b, where the edition has cārpayet, Nilakaṇṭha reads dhārayet, which is found only in the Yogatattvopaniṣad among the Dattātreyayogaśāstra witnesses. In the second citation he reads cārpayet, which is found elsewhere only in the southern manuscripts and the Yogacintāmaṇi.

The Yogakarṇikā of Aghorānanda (ed. N.N. Sharma in *Yoga-Karṇikā: An ancient treatise on yoga*, Delhi, Eastern Book Linkers 1981) is a late nibandha on yoga. Its many long citations of the *Dattātreyayogaśāstra* are introduced with *dattātreye* or *dattātreyasaṃhitāyām*.<fnref n="191" /> They are all also found in the *Prāṇa-toṣaṇī*, which is likely to be their source.<fnref n="192" /> There are few significant variations between the two texts' citations and so the readings of the *Yogakarṇikā* have not been collated.

### 2.1.4 Metre

The *Dattātreyayogaśāstra* is written in *anuṣṭubbh* metre, with a large number of *vipulās* in the first and third *pādas*.<fnref n="193" /> The opening verse as found in the western manuscripts is in the rare *mattaceṣṭita* metre (otherwise known as *prāmāṇikā*). The final verse, which is also found only in the western manuscripts, is in *sragdharā*.

<footnote n="189">¹⁸⁹I thank Lubomír ONDRAČKA for tracking down this hard-to-find publication.</footnote>

<footnote n="190">¹⁹⁰I thank Christopher Minkowski for bringing this second citation to my attention.</footnote>

<footnote n="191">¹⁹¹Some of the cited verses are from the *Vivekamārtaṇḍa*.</footnote>

<footnote n="192">¹⁹²The matching citations of the *Dattātreyayogaśāstra* in the *Yogakarṇikā* and *Prāṇa-toṣaṇī* are often followed by identical citations from the *Haṭhapradīpikā*, confirming the two *nibandhas*' close affinity. That the *Prāṇatoṣaṇī* is the source is supported by its having more and longer passages from the *Dattātreyayogaśāstra* than the *Yogakarṇikā*.</footnote>

<footnote n="193">¹⁹³There is a total of 52 *vipulās* with the following distribution: 6 *bha* (3a, 61c, 96c, 157a, 176c, 191c), 12 *ma* (41c, 45c, 47a, 67c, 72c, 82c, 111c, 130a, 155c, 172c, 174c, 176c), 18 *na* (4a, 6a, 15a, 64a, 93a, 97c, 103c, 111a, 117c, 128a, 137a, 138a, 140a, 141a, 147c, 149a, 170c, 184a) and 16 *ra* (1c, 19a, 31a, 55a, 58a, 59c, 85c, 86a, 98c, 138c, 145a, 148c, 158c, 178a, 179c, 184c).</footnote>
can attain success in yoga, M₁, A and M₂ read *kṣatriyo*, but the other south-
ern witnesses share *śramaṇo* with the western manuscripts. The stemmatic
hypothesis indicates that *śramaṇo* was the reading of the archetype. Initially
(long before I conceived of the stemmatic hypothesis) I had some misgivings
about adopting *śramaṇo*, because, as Alexis Sanderson pointed out to me, it
is an unusually archaic form for a Sanskrit text of this period, and so when
I first saw the reading *kṣatriyo* I was tempted to adopt it. However Shubha
Shanthamurthy subsequently explained to me that *śramaṇa* is commonly
used to mean a wandering ascetic in Telugu and Kannada texts composed
at a similar time as the *Dattātreyayogaśāstra*,<fnref n="196" /> so, given the likely origins
of the text in the Deccan, it is a plausible usage, and its meaning is more
appropriate than that of *kṣatriyo*. In the following *pāda*, 41b, the western
manuscripts have variants of *ārhato*, while the southern manuscripts have a
range of other plausible, or at least meaningful, readings: *nāpito*, *nāstiko* and
*patito*. One witness of the southern group, T, has *arhitā*, whose closeness
to *ārhato* requires an inference from the stemmatic hypothesis that *ārhato* is
the reading of the archetype. While the variants in the western manuscripts
are not without interest, on the grounds of meaning *ārhato* is indeed much
the most likely reading.

Where there is a choice between plausible readings in the two groups
which I cannot make on other grounds, I resort to “Housman’s stretcher”<fnref n="197" />
and adopt those of the southern group, which elsewhere are often superior to
those of the western group. Of course, the southern group does not always
have the superior reading and in some cases a reading found solely in the
western manuscripts is adopted.

The applicability of the stemmatic hypothesis leads me to believe that

<footnote n="196">¹⁹⁶We may infer that *śramaṇa* refers specifically to Hindu ascetics, since Bauddhas and Ārhatas are also included in the list.</footnote>

<footnote n="197">¹⁹⁷“A critic therefore, when he employs this method of trusting the best MS, employs it in the same spirit of gloomy resignation with which a man lies down on a stretcher when he has broken both his legs” (HOUSMAN 1905:xv); I thank Harunaga Isaacson for reminding me of Housman’s analogy.</footnote>
the southern and western manuscript groups have transmitted the text in-
dependently. They share errors<fnref n="198" /> and thus derive from an archetype that
was not the author’s text. Their split was relatively early in the transmission.
The readings found in the verses from the *Dattātreyayogaśāstra* incorporated
by Svātmārāma in his c.1400 CE *Haṭhapradīpikā* always match those of the
southern witnesses, so the two witness groups are likely to have diverged
before its composition.<fnref n="199" />

My hypothesis of the relationships between the witnesses is represented
in the following diagram. Underlined sigla denote witnesses whose date is
known.<fnref n="200" />

<footnote n="198">¹⁹⁸See for example the spurious half-verse about *sahita kumbhaka* added after verse 63 in all the witnesses. It is rendered superfluous by verse 66 and is probably a marginal note which was copied into the text.</footnote>

<footnote n="199">¹⁹⁹In the thirty *Dattātreyayogaśāstra* verses which it cites, the 1363 CE *Śārṅgadharapa-ddhati* often has good readings found in the southern witnesses and not in those from the west, but at 85c it has the good reading *bindunāśād* found only in the western witnesses, so Śārṅgadhara is likely to have had access to a manuscript that predated the divergence of the transmission into the two main groups; alternatively he may have consulted manuscripts from both groups.</footnote>

<footnote n="200">²⁰⁰R is manuscript M1886 in the collection of the Kavikulaguru Kalidas Sanskrit University, Ramtek, which has been consulted but not collated. For more details on this witness, see p. 49.</footnote>
<figure><img src="image_14.png" /></figure>

## 2.3 Conventions for the Critical Edition

For the benefit of those readers who find it uncomfortable to read Sanskrit in Roman transliteration, the constituted text is typeset in modern Devanāgarī. This is not meant to reflect the place of origin of the text, which is likely to be in the Deccan.

The *Dattātreyayogaśāstra* was written in a good register of Sanskrit without *aiśa* forms.<fnref n="201" /> Very occasionally the orthography in the constituted text is not standard but represents that of the witnesses.<fnref n="202" /> More frequently I have preserved hiatuses whose absence in some witnesses I consider to be

<footnote n="201">²⁰¹A stylistic idiosyncracy of the text is the high frequency of enjambement: often the first line of a verse is completed syntactically by the first word of the second line.</footnote>

<footnote n="202">²⁰²E.g. *syād haṭhayogaḥ* and not *syād dhaṭhayogaḥ* in verse 26.</footnote>
because of a correction.<fnref n="203" /> I have standardised gemination and degemination of consonants after semi-vowels. Variations in sandhi, such as southern witnesses using a homorganic sibilant instead of *visarga* are not reported as variant unless the reading is otherwise variant.

### 2.3.1 Guide to the Apparatus

The apparatus contains four registers, not all of which are populated on each page. The first is found only on the first page and lists all the witnesses by sigla (those denoting published editions are italicised). The second identifies passages found in testimonia. The third gives variant readings. The fourth reports information about individual witnesses, such as their beginnings and ends, and significant omissions and additions.

The critical apparatus is keyed to verse number and verse quarter typeset in bold. The verse quarters (*pādas*) are marked with the first four (occasionally six) letters of the alphabet. The lemma is separated from the variant readings by a right-facing square bracket. Immediately following this stands either a critical note such as *em*. (denoting an emendation) or *conj*. (denoting a conjecture) if I did not find any of the readings satisfactory (in case these editorial interventions were not mine, I give the name of the person who suggested them in small capitals), or the siglum or sigla of the source or sources containing the accepted reading. This is followed by a semicolon and then variant readings followed by the siglum or sigla of the witness(es) which record them. For clarity or parsimony I sometimes give only part of a word or compound as the lemma. In these cases the omitted part is marked with °, as in °kīrtitāḥ at 11b where the full word is *parikīrtitāḥ*.

The apparatus is positive when I feel that it would be difficult for the reader to ascertain which witnesses have the lemma (this is usually when four or more witnesses have variant readings). Otherwise it is negative. The abbreviation *cett*. (for *ceteri*) denotes all remaining manuscripts. The witnesses are

<footnote n="203">²⁰³See e.g. verse 8.</footnote>
always reported in the same order in the apparatus (δ, β, π and then testimo-
nia, with the members of each group in the order found in the top register
of the apparatus on the first page, and in their descriptions in the intro-
duction). Manuscript readings before and after correction are marked with
superscript *ac/pc* (<sup>ac</sup>/<sub>pc</sub> denoting *ante correctionem/post correctionem*). Variant
readings within a single witness are marked with superscript *vl* (<sup>vl</sup> denoting
*varia lectio*). Interlinear or marginal additions are reported between [ and ].
Cruces of desperation (†...†) mark places where the transmitted reading
did not make sense and I could not find a satisfactory solution. Unmetrical
variant readings are marked (*unm*.). Illegible *akşaras* are denoted by a large
asterisk (*) while a pair of small asterisks surrounds *akşaras* which are hard
to read but perhaps discernible (*...*). Omissions and additions are marked
with *om*. and *add*. respectively.
## Part II

### दत्तात्रेययोगशास्त्रम्
<figure><img src="image_15.png" /></figure>
योगिहृत्कमलावासं सगुणं निर्गुणं पुनः ।
विष्णु वन्दे योगगम्यं चिदूपं विघ्नशान्तये ॥१॥

सांकृतिमुर्निवर्योः ससौ भूतलं योगलिप्सया ।
सकलं परिचङ्कम्य नैमिषारण्यमाप्तवान् ॥२॥

सुगन्धिनानाकुसुमैः स्वादुमत्फलसंयुतैः ।
शारिभिः शोभितं पुण्यं जलकासारमण्डितम् ॥३॥

स मुनिस्तत्र विचरन्ददशांश्रतरोरधः ।
वेदिकायां समासीनं दत्तात्रेयं महामुनिम् ॥४॥

दृढपद्मासनेनापि नासायापितया दृशा ।

<footnote>Primary manuscript witnesses: δ = P T M₁ A M₂; β = B_A B_B B_P; π = J₁ J₂ W₁ W₂ V
Testimonia: D_YS Y_TU Y_B Š_P Š_S H_P H_R P_T Y_CM Y_SC K Y_Ss H_Pj V_S</footnote>

<footnote>1a yogihṛtkamalāvāsaṃ ] δ; nrṣimharūpiṇe cidā° cett. 1b saguṇaṃ nirguṇaṃ punaḥ ] P; saguṇaṃ nirguṇātmakaṃ M₁A, °tmane sukhasvarūpiṇe J₁W₁W₂VD_YS, °tmane sukharūpiṇe VJ₂ (unm.) 1c viṣṇuṃ ] δ; padais cett. • vande ] δ; tribhir V, tribhis cett. • yogagamyaṃ ] M₁; yogigamyaṃ PA, tadādibhir W₂, tādibhi J₁ (unm.), tadādhibhi J₂W₁, om. V (unm.), tadādibhiḥ D_YS 1d cidrūpaṃ vighnaśāntaye ] P; sarvabighnapraśāntaye M₁, sarvavignopaśāntaye A, nirūpitāya vai namaḥ W₁D_YS, nirūpitāya namaḥ JV (unm.), nirūpitāya te namaḥ W₂ 2a sāṃkṛtir ] sāṃkṛti J • munivaryo ] munir āsad M₁, munir āsīd A • 'sau ] bhū(ya)n [sic] P, bhū° M₁A 2b bhūtalaṃ ] J; °maṇḍale P, °maṇḍalaṃ M₁A, bhūtaye W₁W₂D_YS, bhūtale V • °lipsayā ] °niṣṭhayā P 2c paricań° ] A; parica° M₁, bhū(?) [sic] pari° D_YS, ca pari° cett. • °kramya ] δ; °bhramya cett. 2d āptavān ] PW₁W₂D_YS; atyayāt M₁, abhyagāt A, āpnuvān J₁, āpnuvāt J₂, āpnuyāt V 3a sugandhinānākusumaiḥ ] sugandhitākusumitā P, sugandhinānākusumaṃ M₁A 3b svādu° ] sādhu° P • °matphalasaṃ° ] A; °drumaphalair M₁, °satkalasaṃ° J₂, °satphalasaṃ° cett. 3d jala° ] jalaṃ W₂V 4a munis tatra vicaran ] δ; munir virahaṃ tatra J₂ (unm.), munir vicarahaṃ tatra cett. 4b dadarśā° ] dadāśā° J • °mrataror adhaḥ ] PW₁D_YS; °gre taponidhiṃ M₁A, °matasādhanaṃ J₁, °matasādhavaḥ J₂, °mṛtaror adhaḥ W₂, °mṛtasiṃdhavaḥ V 4c vedikāyāḥ ] pādmāsana° P 5a drḍha° ] δ; baddha° cett. • °āsanenāpi ] δ; °āsano nāma JV, °āsanaṃ nāma W₁, °āsane nātha W₂, °āsanāsīnaṃ D_YS 5b °āgrā° ] °āgra° J₂ • drśā ] daśā J₁</footnote>

<footnote n="1">1 π has variants of nrṣimharūpiṇe cidātmane sukhasvarūpiṇe | padais tribhis tadādibhir nirūpitāya te namaḥ ||</footnote>
### ऊरुमध्यगतोत्तानपाणियुग्मेन शोभितम् ॥५॥

ततः प्रणम्य तमृष्ठि दत्तात्रेयं स सांकृतिः ।
तच्छिष्यैः सह तत्रैव सम्मुखं चोपविष्टवान् ॥६॥

तदैव स मुनियोगाद्विरम्य स्वपुरःस्थितम् ।
उवाच सांकृतिं प्रीतिपूर्वकं स्वागतं वचः ॥७॥

सांकृते कथय त्वं मां किमुद्दिरय इहागतः ।
इति पृष्ठः स तं प्राह योगं ज्ञातुमिहागतः ॥८॥

श्रीदत्तात्रेय उवाच
योगो हि बहुधा ब्रह्मन्तत्सर्वं कथयामि ते ।
मन्त्रयोगो लयश्चैव हठयोगस्तुतीयकः ॥९॥

राजयोगश्चतृथः स्याद्योगानामुत्तमः स्मृतः ।

<footnote n="9">9 Yogatattvopaniṣad 19</footnote>

<footnote>५c ūru° ] urū° PW₂V, uru° J₂ • °madhya° ] °yugma° M₁A ५d pāṇi° ] maṇi° DYS • ṣobhitam ] saṃyutaṃ M₁J ६a praṇamya tam ṛṣiṃ ] δW₂; praṇamya makhilaṃ W₁-VDYS, praṇatam akhilam J ६b sa sāṃkṛtiḥ ] PM₁W₁W₂; ca sāṃkṛtiḥ A, sa sāṃkṛtaiḥ J, sa sāṃkṛtiṃ V, mahāmunim DYS ६c tac° ] sac° M₁ • tatraiva ] tatreva J₁ ६d sammukhaṃ ] δ; sanmukhaś J₂, sammukhaś cett. ७a tadaiva ] tathaiva PM₁ • yogād ] yogī M₁ ७b viramya ] viramayya P (unm.) ७b sva° ] ca M₁A • °puraḥ° ] °pura° V • °sthitam ] °sthitaḥ A ७c sāṃkṛtiṃ ] sāṃkṛtiḥ V ७d svāgataṃ vacaḥ ] saṃgatiṃ vacaḥ M₁, vacanaṃ tathā A ८a kathaya ] kim iti P • tvam ] tvāṃ P, ttaṃ J ८b ihā° ] śatv*ihā° P (unm.), -m-ihā° M₁ ८c prṣṭaḥ sa taṃ ] M₁A; prṣtas sa ca P, prṣṭaḥ saha J₁W₁-V, prṣṭa saha J₂, prṣṭaḥ sa ca W₂, prṣṭaḥ tu sa DYS ८d yogam ] yoga J₂ • jñātum ] δW₁DYS; jñāntum J, jñānam V, jñātum W₂ ९a śrīdattātreya ] PV; dattātreya M₁W₁-DYS, śrīdattāreyah A, dattātraya M₂JW₂ ९a uvāca ] u° V ९b tat sarvam kathayāmi te ] tat tatvam kathayāmi te M₁, tatvavit kathayāmi te M₂, bhidyate vyavahārataḥ Y_TU ९c caiva ] cānye M₁, cātha A ९d haṭha° ] δW₁W₂VDYSPT; haṭa° J, haṭho Y_TU ९d °yogas tṛtīyakaḥ ] δ; 'sau rājayogataḥ Y_TU, °yogas tathaiva ca cett. १०a rājayogaś ] rājayogo W₂V • caturthaḥ syād ] PAW₂DYS; caturthaṃ syād M₁, caturtha syād M₂, caturthaḥ syāt JW₁, caturtha syāt V, ca sarveṣāṃ PT १०b uttamaḥ smṛtaḥ ] uttama smṛtaḥ M₁J, uttamottamaḥ M₂, uttamas tu saḥ DYS</footnote>

<footnote n="9">9 Start of readings from M₂Y_TUP_T 10ab om. U</footnote>
आरम्भश्च घटश्रैव तथा परिचयः स्मृतः ॥१०॥

निष्पत्तिश्रेत्यवस्थाश्च चतस्ः परिकीर्तिताः ।
एतेषां विस्तरं वक्ष्ये यदि त्वं श्रोतुमिच्छसि ॥११॥

[मन्त्रयोगः]

अङ्गेषु मातृकान्यासपूर्वं मन्त्रं जपेत्सुधीः ।
एकेन चापि सिद्धिः स्यान्मन्त्रयोगः स उच्यते ॥१२॥

मृदुस्तस्याधिकारी स्याद्वादशाब्दैस्तु साधनात् ।
प्रायेण लभते ज्ञानं सिद्धीश्रैवाणिमादिकाः ॥१३॥

<footnote>10c-11d Yogatattvopaniṣad 20a-21b 10c-11b Brhatkhecariṇprakāśa f.89v6-7 12ab Yo-gatattvopaniṣad 21cd 12 Haḥharatnāvalī 1.9, Brhatkhecariṇprakāśa f.88r4-5 13c-14b Yo-gatattvopaniṣad 22</footnote>

<footnote>10c ārambhaś ca ghaṭaś ] āraṃbhopacayaś A 10d paricayaḥ smṛtaḥ ] °pi paricas tathā M₁, paricayo pi vā A, paricaya* s smṛtaḥ* M₂ 11a avasthāś ca ] A; avasthāsya M₁, avasthā ca cett. 11b catasraḥ ] PM₁A; sarvatra M₂ YₜU, caturdrā J, caturthā W₁D<sub>YS</sub>, caturdhā W₂VPₜK • °kīrtitāḥ ] δ; °kalpitā JVD<sub>YS</sub>, °kīrtitā W₁W₂YₜUPₜK 11c eteṣāṃ ] eṣāṃ tu PA, yeṣāṃ tu M₁ • vistaraṃ vakṣye ] lakṣaṇaṃ vakṣye M₂, lakṣaṇaṃ brahman YₜU 11d yadi tvaṃ śrotum icchasi ] vakṣye śṛṇu samāsataḥ YₜU, ittham śrotum ihecchasi Pₜ 12a aṅgeṣu māṭṛkānyāsa° ] agre tu māṭṛkānyāsa° M₂, māṭṛkādiyutam mantraṃ YₜU 12b pūrvam mantraṃ japet sudhīḥ ] pūrva mantra japet sudhīḥ M₂, dvādaśābdam tu yo japet YₜU • japet ] δYₜU; jet J₁ (unm.), yajet J₂, japan cett. 12c ekena cāpi siddhiḥ syān ] P; evam caivāpi siddhi syān M₁, ekam caivātmasiddhis syān A, ekena cāpi siddha syān M₂, ekam ca nābhisidhyai syāt J, yaṃ kaṃ canābhi siddhyai syāt W₁D<sub>YS</sub>, ekam ca tābhi [ḥ] sidhyai syāt W₂, evam kṛto hi siddhi syān V, yena kenāpi siddhaḥ syāt Hₜ, evam ca mantrasiddhiḥ syān Pₜ, ekam ca nābhisidhyai syān K 12d ucyate ] kathyate W₂VD<sub>YS</sub>YₜU 13a tasyā° ] tatrā° Pₜ 13b °ābdais ] °ābdam PM₁, °ābdena A, °ovdas J₁, °ovas J₂ • tu ] su° P, sa M₁ • sādhanāt ] sādhayet M₁A 13c prāyeṇa ] prāyo na P 13d siddhiś ] W₁; siddhiś PM₁M₂JW₂D<sub>YS</sub>Pₜ, siddhiṃ A • °ādikāḥ ] PJ₁W₁W₂; °ādikam M₁, °ādikāṃ AM₂, °ādikā J₂VD<sub>YS</sub>Pₜ</footnote>

<footnote>12b yogihṛtkamalāvāsam saguṇaṃ nirguṇātmakam | add. M₁ (= 1ab) 12d ambusaind-havayor aikyam yathā bhavati yogataḥ | tathātmamanasor aikyam samādhis so 'bhidhīyate | yat samatvam dvayor eva jivātmaparamātmanoḥ | add. P in parentheses (= Vīvekamārthaṇḍa 163a-164b)</footnote>
अल्पबुद्धिरिम் योगं सेवते साधकाधमः ।
मन्त्रयोगो ह्ययं प्रोक्तो योगानामधमः स्मृतः ॥१४॥

[लययोगः]

लययोगश्चित्तलयात्संकेतैस्तु प्रजायते ।
आदिनाथेन संकेताः सार्धकोटिः प्रकीर्तिताः ॥१५॥

सांकृतिरुवाच
भगवन्नादिनाथो हि को ऋयं पुरुष उच्यते ॥१६॥

द्तात्रेय उवाच
महादेवस्य नामानि आदिनाथश्च भैरवः ।
शबरेशश्च देवो ऋयं लीलया विचरन्मभुः ॥१७॥

15ab Yogatattvopaniṣad 23ab 15 Haḥharatnāvalī 1.10 15ab Bṛhatkhecarīprakāśa f.11v²

17a-20b Bṛhatkhecarīprakāśa f.11r⁹–f.11v²

<footnote>14a alpabuddhir imaṃ ] alpam evam imaṃ P, alpabuddhima[to] W₂, alpabuddhir ayaṃ Pₜ
• yogam ] yogaḥ Pₜ 14b sevate ] sevaṃte V • sādhakādhamaḥ ] yavadhakodhamāḥ J (unm.), sādhakadhamā[ḥ] W₂, sādhakādhamāḥ V 14c °yogo hy ayaṃ ] °yogaś ca yaḥ Pₜ
14d adhamaḥ smṛtaḥ ] PAPₜ; adhamas tathā M₁M₂JW₁VDYS, utta[ma]s tathā W₂ 15a
laya°] alpa°J • °yogaś citta°] yogāsita M₁ • °layāt ] °layaḥ M₂DYSYₜU, °yogaṭ Pₜ 15b
saṃketais ] AM₂W₁W₂VDYSHₜ; saṃketas PJ, saṃkete° M₁, koṭiṣaḥ YₜU, saṃketaiṣ Pₜ •
tu prajāyate ] °ṣu prajāyate M₁A, parikīrtitā YₜU, ca prajāyate Pₜ 15c saṃketāḥ ] δ; tu
layāḥ Hₜ, saṃketā cett. 15d sārdha° ] δHₜ; aṣṭa° πDYSYₜU, °nanta° Pₜ • °koṭiḥ ] °koṭi
M₁AM₂ • prakīrtitāḥ ] udīritāḥ Hₜ, prakīrtitā Pₜ 16a sāṃkṛtir uvāca ] śrīsāṃkṛtiḥ A
• bhagavann ] M₁AM₂Pₜ; bhagavān cett. • °nātho hi ] M₁AM₂; °nāthaś ca P, °nāthasya
JW₁VPₜ, nātha*śc*a W₂, °nāthaḥ saḥ DYS 16b ko 'yaṃ puruṣa ucyate ] δ; ko yaṃ rūpaḥ
sa ucyate JV, kimrūpaṃ kaḥ sa ucyatāṃ W₁, ko yaṃ rūpaḥ sa ucyatāṃ W₂Pₜ, kimrūpaḥ
kaḥ sa ucyatām DYS 17a mahādevasya nāmāni ] devadevasya nāmāni AM₂, devadevasya
nāmedam Pₜ 17b dattātreya uvāca ] dattātreyaḥ M₁, śrīdattātreyaḥ A • °nāthaś ca
bhairavaḥ ] PW₂VK; °nāthāni kāni ca M₁, °nāthādikāni vai A, °nātho hi kāni M₂, °nāthasya
bhairavaḥ J, °nāthādikāny api W₁DYS 17c śabareśaś ca devo 'yaṃ ] PAW₂; śaṃbareśaś ca
devāyaṃ M₁, śaṃbareś ca devo yaṃ M₂ (unm.), śivarīśaś ca devo yaṃ J, śiveśvaraś ca devo
yaṃ W₁, śiva īśaś ca devo 'yaṃ V, śiveśvaraś ca devo 'sau DYS, svaśarīraiś ca devo 'yaṃ Pₜ,
śaṃbareśaś ca devo yaṃ K 17d lilayā vicaran prabhuḥ ] PM₁M₂πK; vicaran lilayā prabhuḥ
A, lilayā vyacarat prabhuḥ DYS, lilayā ca viriñcibhaḥ Pₜ</footnote>

<footnote>14a 18cd found here in W₂</footnote>
श्रीकण्ठपर्वते गौर्या सह प्रमथनायकैः ।
विन्ध्ये श्रीपर्वते चैव कदलीवनगोचरे ॥१८॥

गिरिकूटे चित्रकूटे सपादनियते गिरौ ।
कृपयेकैकसंकेतं शबरेभ्यो हि दत्तवान् ॥१९॥

तानि सर्वाणि वक्तुं हि नान्यः शक्नोति तं विना ।
कानि चित्कथयिष्यामि सहजाभ्यासवत्सुखम् ॥२०॥

तिष्ठन्गच्छन्स्वपन्मुञ्जन्ध्यायेच्छून्यमहर्निशम् ।
अयमेको हि संकेत आदिनाथेन भाषितः ॥२१॥

नासायदृष्टिमात्रेण अपरः परिकीर्तितः ।

21ab Yogatattvopaniṣad 23cd 21a-26c Brhatkhecarīprakāśa f.88v⁹-f.89r²

18a śrīkaṇṭha° ] AJW₁VDYSPT; śrīkaṇṭhaḥ PM₁M₂W₂K • parvate ] parvato JV 18b saha pramatha° ] sahasrapramatha° P (unm.), sākam pramatha° M₁AM₂, sa pramatha° J (unm.) • °nāyakaiḥ ] δ; °nāyakān πDYSK, °nāyakaḥ PT 18c vindhye śrīparvate caiva AM₂; mithaḥ śrīparvate caiva P, viṁdhyaśrīparvate caiva M₁, himākṣaparvate caiva JW₁-VDYS, himālayas tu parvate W₂, mahendraparvate caiva PT, himākhyaparvate caiva K 18d kadali° ] kaṁdali J • °gocare ] °gocaraḥ M₁, om. W₂ 19a citrakūṭe ] 'tikūṭe ca P 19b sapādaniyate girau ] A; sa yathā niyayoginaḥ P, sapādaniyute girau M₁PT, sapādanilaye gurau M₂, sapādaniyatai gurau JV, supādapayute girau W₁DYS, sapādanilaye girau W₂K 19c kṛpayaika° ] kṛpayaiva hi M₁, kṛpayaikeka° M₂ • °saṃketaṃ ] °saṃketān A, M₂-°saṃyuktam PT 19d śabarebhyo hi dattavān ] PA; śaṃbarebhyo hi dattavān M₁, śabarebhyo sa dattavān M₂, śaṃkaraḥ prāha tatra tān πDYSK, śavarebhye 'pi dattavān PT 20a vaktum hi ] vartamante M₁, vaktum te A 20b nānyaḥ śaknoti tam vinā ] M₂; nānyaś śakto hi tam vinā P, śakte nāhaṃ tathāpi te M₁, na śakto haṃ tathāpi te A, na śaknomīti vistarāt J, na śaknomi tu vistarāt W₁DYSPT, nan saknomi tu vistarāt W₂, na śaknomi suvistarāt V, na śaknomi suvistaram K 20d sahajā° ] sahasā° M₁ • °vat ] taḥ PT 21a tiṣṭhan gacchan ] gacchan tiṣṭhan M₁AM₂, gacchaṃs tiṣṭhan Y_TU • svapan ] ya ca M₁ 21b dhyāyec ] PM₁M₂W₁K; paśyec A, dhyāyan JW₂VDYS, dhyāyen Y_TU, śūnyaṃ PT • chūnyam ahar niśam ] śūnyam arur niśaṃ J, niṣkalam īśvaram Y_TU, dhyāyed ahar niśam PT 21c eko ] eva M₁ • saṃketa ] M₁AᶜW₁DYSPT; saṃketo PAªM₂, saṃketaḥ JW₂, saṃketar V, om. K 21d bhāṣitaḥ ] bhāṣitam M₂J 22b aparaḥ ] aparaṃ AM₂, paramaḥ PT, hy aparaḥ K • °kirtitaḥ ] °kirtitam AM₂
शिरः पाश्चात्यभागस्य ध्यानं मृत्युंजयो ६परः ॥२२॥

भ्रूमध्यदृष्टिमात्रेण परः संकेत उच्यते ।
†लीलाद्विभूतिलेपश्च उत्तमः परिकीर्तितः ॥२३॥

स्वस्य दक्षिणपादस्य अङ्गुष्ठे लय उत्तमः ।
उत्तानशववद्भूमौ शयनं चोत्तमोत्तमः ॥२४॥

शिथिलो निजने देशे कुर्याच्चेत्सिद्धिमाप्नुयात् ।
एवं च बहुसंकेतान् कथयामास शङ्करः ॥२५॥

संकेतैर्बहुभिश्चान्यैर्यश्चित्तस्य लयो भवेत् ।

22cd Haṭharatnāvalī 1.11cd 23ab Haṭharatnāvalī 1.11ab 24cd Haṭhapradīpikā 1.32ab

22c śiraḥpāścātyabhāgasya ] P; svaśiraḥpaścime bhāge M₁, śiraḥpaścāmtabhāgasya AM₂, śiraḥpaścāc ca bhāgasya JW₁V, sarahpaścātbhāgasya W₂, śiraḥpaścāc ca bhāgasya DYS, śivaḥ padme tu bhargasya PT, śiraḥpaścāt tu bhāgasya K 22d dhyānam ] dhyānān AM₂, dhyāne HR • mṛtyum° ] mṛtyu° W₂V • °jayo 'paraḥ ] M₁AM₂; °jayo varah P, jayet param W₁-DYSK, jaye param JW₂V, °jayaḥ paraḥ HRPT, °jayo bhavet K 23a °madhya° ] °madhye M₁-VHRPTK 23b amarim ca pibet sviyām (sviyyām M₂) paraḥ saṃketa uśyate | add. M₁AM₂ 23c †lilā†vibhūtilepaś ca ] P; lilāviśrutitepaś ca M₁, lālāvihatilepas syād A, salilāt bhūtilepaś ca M₂, lalāṭe bhrūtale yaś ca JDYSK, lalāṭe bhūtale yaś ca W₁W₂V, vibhūtilepalābho 'pi PT 23d parikirtitaḥ ] saḥ prakirtitaḥ DYS 24a svasya ] δPT; savya° cett. • °pādasya ] °hastasya M₁A, °pādasyā PT 24b aṅguṣṭhe ] svāṃguṣṭhe M₁, °ṅguṣṭhena PT, tv aṅguṣṭhe K • laya uttamah ] K; japa uttamaḥ P, japa uttamaḥ M₁, kṣaṇa uttamaḥ AM₂, layam uttamām J₂, layam uttamam cett. 24c uttāna° ] PM₁J₁VDYS; uttānaṃ AM₂Hₚ, uttānaḥ W₁W₂K, uttamaḥ PT • °śavavad ] PM₁W₁DYSHₚ; savavat AM₂, °śikha[rā]d J₁, śikhad J₂ (unm.), śaravad W₂PT, śikharād V 24d śayanaṃ cottamottamaḥ ] M₂; śayanaṃ cottamottamam, PA, śayitam cottamottamam M₁, śapasanacottamuttamam Jtcc (unm.), śapasanacottamottamam Jtcc (unm.), śayanaṃ coktam uttamam J₂W₁W₂VDYSPTK, sayanaṃ tu śavāsanam Hₚ 25a śithilo ] W₁W₂VDYSK; śithilā J, hamseva P, hamṣīva M₁AM₂, śithile PT • nirjane deśe ] nijane diśe Jtcc J₂ 25b siddhim āpnuyāt ] siddhir uttamā M₁, siddhim uttamām A, siddhim avāpnuyāt W₂ (unm.) 25c evam ca bahusaṃketān ] ityādi bahusaṃketas M₁, ityādi bahusaṃketān AM₂ 26a bahubhiś cānyair ] AM₂πDYS; bahubhiś cāpi P, bahubhiś cānyaḥ M₂, bahubhiḥ puṇyair PT, om. K 26b yaś cittasya ] PM₁A; yaiś cittasya M₂, yasya citta° πDYSPTK • layo bhavet ] °m layam gatam PT

25d–26b tena cittalayo bhavet M₁ (two pādas omitted)
स एव लययोगः स्याद् हठयोगमतः श्रणु ॥२६॥

[हठयोगः]

यमश्च नियमश्चैव आसनं च ततः परम् ।

प्राणायामश्चतुर्थः स्यात्प्रत्याहारस्तु पञ्चमः ॥२७॥

ततस्तु धारणा प्रोक्ता ध्यानं सप्तममुच्यते ।

समाधिरष्टमः प्रोक्तः सर्वपुण्यफलप्रदः ॥२८॥

एवमषट्ज्ञयोगं च याज्ञावल्क्यादयो विदुः ।

कपिलाद्यास्तथा सिद्धा हठं कुर्युस्तदन्यथा ॥२९॥

तद्यथा च महामुद्दा महाबन्धस्तथैव च ।

ततश्च खेचरीमुद्दा बन्ध्यो जालन्धरस्तथा ॥३०॥

<footnote>26c-27b Yogatattvopaniṣad 24</footnote>

<footnote>26c °yogaḥ ] °yoga M₁M₂J₂V • syād ] syāt TM₂V 26d haṭha° ] δVYₜV; dharma° JW₁, dhaṭa° W₂, karma° DᵧS • °yogam ataḥ ] PTM₂YₜV; °yogam ca me M₁, °yogam api A, °yogam tataḥ J₁W₁VDᵧSPT, yogam [ta]taḥ W₂ 27a yamaś ca niyamaś ] yaminiyamagniś J 27b āsanam ] asanam J₁, tprasanam J₂ • ca tataḥ param ] prāṇasaṃyamaḥ YₜV 27c prāṇāyāmaś ] āyāmaś DᵧS (unm.) • caturthaḥ syāt ] caturthasya M₁, caturtha syāt M₂-V 27d pratyāhāras tu ] pratyāhāraś ca PTM₁PT, pratyāharas tu J₁, prayāharas tu J₂ 28a tatas tu ] ṣaṣṭhas tu M₂, ṣaṣṭī tu PT • dhāraṇā ] dhāraṇa J₁ • proktā ] ṣatka M₁, ṣaṣṭhā A, proktaḥ M₂ 28b saptamam ] saptama PTW₂V, sasama J 28d °pradaḥ ] pradā J 29a ca ] tu δ 29c kapilādyās ] kapilādyāś P, [...]dyāś T, kalasādyās PT, kapilādhās J • tathā siddhā ] M₁PT; ca siddhāś ca PT, tathā siddhāḥ AM₂, tu śiṣyāś ca JW₁DᵧS, tu siddhāś ca W₂V 29d haṭham ] M₁AW₁VDᵧS; haṭhaḥ P, haṭaḥ T, haṭaṃ J₁W₂PT, hahaṭaṃ J₂ (unm.) • kuryus ] M₁AW₁W₂DᵧS; kuryāt PTM₂V, kuryā J • tadanyathā ] P; tathānyathā TM₁A, tato nyathā M₂, tato yathā πDᵧS, tathā yathā PT 30a tad yathā ca ] śa tad yathā P, śata*n*yathā T, ta*ādyā ca M₁ᶜ, ta[dā]dyā ca M₁ᶜ, yad yathā ca J₂ 30b °bandhas ] °bandhaṃ PT 30c tataś ca ] PTA; tatas tu M₁, tataḥ syāt J₂W₁DᵧS, tataḥ syāṃt J₁, tata syāt V • khecari° ] vicasturi° J (unm.), vecari° W₂ • °mudrā ] mu[drā] W₂ 30d bandho jālandharas ] bandhaṃ jālandharaṃ PTM₁A, bandho jālāṃdharas M₂, baṃdho jalaṃ W₂ (unm.)</footnote>

<footnote>26c start of T 30a-32b om. Pₜ</footnote>
उड्डियाणं मूलबन्ध्यो विपरीतकृतिस्तथा ।
वज्रोली चामरोली च सहजोली त्रिधा मता ॥३१॥

एतेषां लक्षणं वक्ष्ये कर्तव्यं च विशेषतः ।

[यमो नियमश्च]

यमा ये दश संग्रोक्ता ऋषिभिस्तत्त्वदर्शीमिः ॥३२॥

लघ्वाहारस्तु तेष्वेको मुख्यो भवति नापरे ।
अहिंसा नियमेष्वेका मुख्या भवति सांकृते ॥३३॥

[आसनम्]

31c-32a Yogatattvopaniṣad 27c-28a 33 Yogatattvopaniṣad 28c-29b, cf. Haṭhapradīpikā 1.38

31a uḍḍiyāṇam ] PVD<sub>YS</sub>; uḍḍiyāṇam TM<sub>1</sub>, oḍyāṇam mū° AM<sub>2</sub>, uḍuyānaṃ J<sub>1</sub>W<sub>1</sub>, uḍḍiyānaṃ J<sub>2</sub>, uḍiyānaṃ W<sub>2</sub> • mūlabandho ] mūlabandhaṃ PM<sub>1</sub>, [...] T, °labaṃdhaṃ ca A, °labaṃdhaś ca M<sub>2</sub> 31b °kṛtis ] π; °kṛtam PTM<sub>1</sub>A, °kṛmas M<sub>2</sub>, °karaṇī D<sub>YS</sub> (unm.) 31c vajrolī ] M<sub>1</sub>AM<sub>2</sub>VY<sub>TU</sub>; vajrolir PTJW<sub>1</sub>W<sub>2</sub> • cāmarolī ] M<sub>1</sub>AW<sub>1</sub>V<sup>pc</sup>D<sub>YS</sub>Y<sub>TU</sub>; amaṇoliś P, amaroliś T, amaloliś M<sub>2</sub>W<sub>2</sub>V<sup>ac</sup>, amarelaś J<sub>1</sub>, amaroleś J<sub>2</sub> 31d sahajoli ] AY<sub>TU</sub>; saṃhajīlī M<sub>1</sub>, sahajolis M<sub>2</sub>, sahajolis cett. • tridhā matā ] tridhā mataḥ PT, tathaiva ca M<sub>1</sub>A 32a eteṣāṃ ] eṣāṃ tu PT 32b kartavyaṃ ca ] M<sub>1</sub>AD<sub>YS</sub>; kartavyasya PM<sub>2</sub>, kartta[..]T, kartavyaś ca π 32c ye ] °di A, vai J<sub>1</sub>, ve J<sub>2</sub> • daśa saṃ° ] darśanaṃ P 32d ṛṣibhis ] ṛṣibhiḥ PT, [ṛ]ṣibhiḥs W<sub>2</sub><sup>pc</sup>, *ṣibhis W<sub>2</sub><sup>ac</sup> • tattva° ] sarva° PT 33a laghvāhāras ] W<sub>1</sub>W<sub>2</sub>VD<sub>YS</sub>P<sub>T</sub>; laghvāhāro PTY<sub>TU</sub>, alpāhāra° M<sub>1</sub>AM<sub>2</sub>, lāghvāharas J<sub>1</sub><sup>ac</sup>, laghvāharas J<sub>1</sub><sup>pc</sup>J<sub>2</sub> • tu teṣv eko ] yamaś caiko PT, °sthitas tv eka M<sub>1</sub>, °sthitis tv ekā AM<sub>2</sub>, yameṣv eko Y<sub>TU</sub> 33b mukhyo ] mukhyā M<sub>1</sub>AM<sub>2</sub>Y<sub>TU</sub> • nāpare ] noparo M<sub>1</sub>, nāparā A, cāpare M<sub>2</sub>, nāparaḥ W<sub>2</sub><sup>pc</sup>, netaraḥ Y<sub>TU</sub> 33cd niyameṣv ekā mukhyā ] AM<sub>2</sub>D<sub>YS</sub>Y<sub>TU</sub>; niyamaś caiko mukhyo PT, niyamas tv eka mukhyā M<sub>1</sub>, niyameṣv eko mukhyo W<sub>1</sub>W<sub>2</sub>VP<sub>T</sub>, niyameṣv ekā mukhyo J<sub>1</sub>, niyamady ekā mukhyo J<sub>2</sub> 33d bhavati sāṃkṛte ] δ; bhavati nāpare πD<sub>YS</sub>P<sub>T</sub>, vai caturānana Y<sub>TU</sub>

31b praṇavasya (°vaś ca TM<sub>1</sub>) japaś caiva rahasye (dūrasya M<sub>1</sub>, rahasyaṃ AM<sub>2</sub>) kriyate param (japā A, paraḥ M<sub>2</sub>) add. δ 32d ahiṃsā satyam asteya brahmacaryaṃ kṣamā dhṛtiḥ | dayārjava mitā-hāra śaucaṃ yama daśa smṛtāḥ | tapaḥ saṃtoṣam āstikyaṃ dānam īśvara- pūjanam | siddhāṃtaśravaṇam lajjā matiṃ japa vrataṃ daśa | add. M<sub>1</sub>
चतुराशीतिलक्षेषु आसनेषूत्तमं शृणु ।
आदिनाथेन संप्रोक्तं पद्मासनमिहोच्यते ॥३४॥

उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः ।
ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ ॥३५॥

नासाये विन्यसेद्राजदन्तमूलं च जिह्दया ।
उत्तम्य चिबुकं वक्षस्यास्थाप्य पवनं शनैः ॥३६॥

यथाशक्त्या समाकृष्य पूरयेदुरं शनैः ।
यथाशक्त्येव पश्चातु रेचयेत्पवनं शनैः ॥३७॥

35–36 Haṭhapradīpikā 1.45–46, Haṭharatnāvalī 3.36–37 35 Śārīgadharapaddhati 4376 and 4435 35–38 Śivasaṃhitā 3.102–105, Yogacintāmaṇi p.159

34a °rāśītilakṣeṣu ] M₁ABₐV; °rāśītilakṣeṣu PW₂, °rāśītilakṣaiś ca T, °raśītisamkhyeṣu M₂, °raśītilakṣeṣu DᵧSₐBₐBₚ, °rasitilakṣyeṣu J₁, °rasitilakṣyeṣu J₂, °rāśītulakṣeṣu W₁, °raśītilakṣeṣu tv Pₜ 34b āsane° ] vijñāne M₁ • °ūttamam ] °uttamam W₂ 34c °proktam ] °prokto P 34d padm° ] yad DᵧS, ya* J₁, pay° J₂ 35a uttānau ] utāna J₁, uttāna J₂W₁-V • caraṇau ] caṇau W₁ (unm.) • kṛtvā ūru° ] kṛ[tvātyu] W₂ 35b ūru° ] uru° J₂, ūrvoḥ Hₜ • °saṃsthau pra° ] °saṃgau M₁, °saṃdhyoḥ AM₂, saṃsthāpya Hₜ 35c ūrumadhye ] ūrumadhya A, ūrūmadhya M₂, urumadhya JW₂ᵃc • tatho° ] °gato° AM₂ • °ttānau ] °ttāna PT, °tānau J₂ 35d pāṇī ] pāṇiM₂, pāṇi J₁ᵃc • tato ] tathā AM₂, tu tā° VŚS • drśau ] daśā T • kṛtvā tato drśau ] padmāsanaṃ tv idam ŚP 36a nāsāgre ] nāsāgraṃ AM₂, nyāsāgre W₁ • rāja° ] rājā° M₁, vaktraṃ Pₜ, prājño β, drṣṭiṃ Hₚᵇ ŚS 36b °danta° ] °ddanta° W₂DᵧS, rāja° ŚS, °dantaṃ YCM • °mūlaṃ ca ] °dantaṃ ca ŚS, mūlaṃ tu YCM 36c uttabhya ] PTβW₁DᵧSₐHₚHₜ; uttabya M₁, yuttamā° A, uttama J₁, uttamā M₂J₂V, uttama J₁, u[nna]mya W₂, uttambhya HₚᵇŚS, ubhābhyāṃ YCM, uttolya Pₜ • cibukaṃ ] cubukaṃ TM₁β, °bhyāṃ ca cu° AM₂ • vakṣasy ] PTHₚYCM; vakṣaḥ M₁-πDᵧSₐHₚPₜ, °bukaṃ AM₂, vakṣe BₐŚS, vakṣya BₐBₚ 36d āsthāpya ] PHₚ; āsthāya T, sthāpayet M₁Hₚᵇ, vakṣastha° AM₂, saṃsthāpya βπDᵧSₐHₚPₜ, ākṛṣya Hₚᵇ, utthāpya HₚᵇYCM • pavanam ] vadanam P, daśanaṃ T 37a °śaktyā ] °śakti ADᵧS, °śakyā J₁ • samākṛṣya ] samāhaya J 37c °śaktyaiva ] °śaktyā kum° AM₂, °śakty eva DᵧS, śakyaiva J₁, °śaktyā ta° Pₜ • paścāt tu ] °bhayet tam AM₂, paścāt bhu J, °taḥ paścād Pₜ 37d recayet ] varaiyen J, recayed ŚSₚₜ • pavanam śanaiḥ ] anirodhataḥ ŚS, udaraṃ śanaiḥ K

34 start of β 37 om. PTM₁β 37b yathāśaktyā samākṛṣya dhārayed udaraṃ śanaiḥ add. Pₜ 37cd found after 38 in YCM
इदं पद्मासनं प्रोक्तं सर्वव्याधिविनाशनम् ।
दुर्लभं येन केनापि धीमता लभ्यते भुवि ॥३८॥

सांकृते शृणु सत्त्वस्थो योगाभ्यासकमं मया ।
वक्ष्यमाणं प्रयल्नेन योगानां सर्वलक्षणैः ॥३९॥

युवावस्थोऽपि वृद्धो वा व्याधितो वा शनैः शनैः ।
अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः ॥४०॥

ब्राह्मणः श्रमणो वापि बौद्धो वाप्याहृतोऽपि वा ।
कापालिको वा चार्वाकः श्रद्धया सहितः सुधीः ॥४१॥

<footnote>38a Haṭhapradīpikā 1.47, Haṭharatnāvalī 3.38 39–41 Brhatkhecarīprakāśa f.8r8–10 40 Haṭhapradīpikā 1.64, Haṭharatnāvalī 2.23 41a–42b Yogacintāmaṇi p.59</footnote>

<footnote>38a proktam ] nāma P, *ma T 38d dhīmatā ] dhīmatām A • bhuvi ] yadi M₁, hi vai A 39a sāṃkṛte ] sāṃkṛteḥ M₁ • , sattvastho ] sattvastham PT, tatvastho M₁, tattvajño BBBP, tattvajña BA 39b °sakramam ] °sāgama° M₁, °sam kṛtam A, °sakramo K • mayā ] δβV; °kramam M₁, yathā cett. 39d yogānām ] PTM₁β; yoginām W₁W₂VDYSK, yogābhyā° AM₂, yogīnām J • sarvalakṣaṇaiḥ ] ca salakṣaṇaiḥ PTβ, upalakṣaṇam M₁, °sasya lakṣaṇam AM₂ 40a °vastho 'pi ] W₁W₂DYSPTK; vā kvāpi PT, dṛtam stho vrddho M₁ (unm.), svastho pi A, bālo pi M₂, °vastho vi° J, vrddho 'ti° HP, bhavati HR, vāpy ati β • vā ] 'pi HRPT 40b vā śanaiḥ śanaiḥ ] durbalo 'pi vā HP, durbalas tathā HPL 40c āpnoti ] āyāti PT 40d sarvayogeṣv atandritaḥ ] M₁AβHPHR; sarvayogīśvaraṃ smṛtam P, sarvayogeśvara smṛtam T, yogas sarveṣv ataṃdritaḥ M₂, yoge sarvo 'py atandritaḥ W₁W₂DYS, yoge sarve 'py atandritaḥ J₁VK, yoge sarve 'py atandritaṃ J₂, sarvaṃ yogī yatendriyaḥ HPL, yoge sarvasya trantratā PT 41a brāhmaṇaḥ ] AM₂W₁DYS YCPPTK; brāhmaṇo PT, brahmaṇaḥ M₁J, br[ā]hmaṇaḥ W₂, brāhmaṇa V, brāhmaṇo° BA BPP, brahmaṇa° BPP • śramaṇo ] BA- JWW₂DYS YCP; śravaṇo PT, kṣatriyo M₁AM₂, śraviṇo VBBBP 41b bauddho vāpy ārhato 'pi vā ] em.; bauddho vā vyādhito 'pi vā P<sup>ac</sup>, bauddho vā vyabhito 'pi vā P<sup>ac</sup>, baddho vābhyarhitāpi vā T, vaiśyo vā nāpito pito pi vā M₁ (unm.), bauddho vā nāstiko pi vā AM₂, bauddho vā patito 'pi vā βYCP, budho vyāpy āhṛto pi vā J, buddho vāpy ārhato pi vā W₁-W₂K, bauddho vāpy arhato pi vā V<sup>ac</sup>, budho vāpy arhato pi vā V<sup>ac</sup>, bauddho vāpy ārhato 'thavā DYS, vrddho vāpy ahito 'pi vā PT 41c kāpāliko vā cārvākaḥ ] kapālikorvācāvakiḥ J 41d sudhīḥ ] sukhī JW₁</footnote>

<footnote>38c–39d om. PT</footnote>
योगाभ्यासरतो नित्यं सर्वसिद्धिमवाप्नुयात् ।
क्रियायुक्तस्य सिद्धिः स्याद्क्रियस्य कथं भवेत् ॥४२॥

न शास्त्रपाठमात्रेण योगसिद्धिः प्रजायते ।
मुण्डितो दण्डधारी वा काषायवसनो डपि वा ॥४३॥

नारायणवदो वापि जटिलो भस्मलेपनः ।
नमःशिवायवाक्यो वा बाह्याचापूजको डपि वा ॥४४॥

स्थानद्वादशपुण्डो वा मालाभिर्बहुमूषितः ।
क्रियाविहीनो वा कूरः कथं सिद्धिमवाप्नुयात् ॥४५॥

<footnote>42c-43b Haṭhapradīpikā 1.65 43c-50d Yogacintāmaṇi p.89 43c-46d Bṛhatkhecarīprakāśa f.8r10-f.8v2</footnote>

<footnote>42a °rato ] [*ra*] to J₁ • nityaṃ ] niyaṃ J₂ 42c °yuktasya ] °yuktaḥsya W₁, °yuktaḥ sa P_T • siddhiḥ ] siddhi M₁M₂, siddhaḥ P_T 43a na śāstra° ] śāstrasya P_T • °mātreṇa ] °rūpeṇa M₁A 43b yogasiddhiḥ ] PTAM₂Hₚ; yogasiddhi M₁β, kathaṃ siddhi J, ke cit siddhiḥ W₁, kathaṃ siddhiḥ W₂, V, ka् cit siddhiḥ DᵧS 43c muṇḍito ] muṇḍi vā β, muṇḍo vā K • vā ] ca M₁, cā J 43d kaṣāyavasano ] kaṣāyavasago J₁, kaṣāyāvāsago J₂ 44a °vado vāpi ] °vaśo vāpi PT, °vaco vāpi M₁AM₂, °paro vāpi β, °vacovādī Y_CM 44b jaṭilo bhasmalepanaḥ ] japitā bhasmalepakāḥ M₁, jaṭilo bhasmalepakaḥ M₂ 44c °vākyo ] PTβ; °vādī M₁AM₂, °vācī W₁DᵧS, °vāyyo J, °vācyo W₂VK, °vākye Y_CM, °vādī P_T • vā ] ca M₁AM₂ 44d bāhyārcā° ] PTW₁B_A DᵧS; bāhyāpū° M₁, bāhyapū° AM₂, bāhyāccyā° B_B Bₚ, brahmarccā° J₁, vrahmarccā° J₂, baddharccā° W₂ᵃc, bahvarccā° W₂ᵇc, brahmārcā° V, svācāra° Y_CM, brahvarccā° P_T, bahvarccā° K • pūjako 'pi vā ] °jākaro pi vā M₁, °jārato pi vā AM₂, pūjako 'pi J₂ (unm.), °paripūjakaḥ Y_CM 45a sthānadvādaśa° ] sthānādvādaśa° M₁-, susthānādarśa° A, sthānā cādarśa° M₂ • °puṇḍro ] T; °pūro P, °pūto M₁AM₂, °purā° β, °pūjyo JW₂VP_TK, pūji W₁, °pūjo DᵧS, °śuddho Y_CM • vā ] °kṣa° β 45b mālābhir bahu° ] PT; mālivā bahu° M₁, bahumālāvi° A, mālābahuvi° M₂β, bahuvatsa° JW₁-W₂DᵧS P_T, bahuvatsa° V, mālābāhulya° Y_CM, bahuvatsa tu K • °bhūṣitaḥ ] PTAβY_CM; °śilākaḥ M₁, °bhūṣitāḥ M₂, °bhāṣitam JW₁, °bhāṣitaḥ*W₂, °bhāṣitaḥ VP_TK, °pūjitam DᵧS 45c kriyā° ] om. J • °vihino vā ] T; °vihinā vā P, **no vā M₁, °hīnasya vā A, °hīnasya * M₂, °hīno 'pi vā B_B Bₚ, °hīno thavā B_A VK, °hīno 'thavā JW₁W₂DᵧS P_T, °hīno vākya° Y_CM • krūraḥ ] βW₁P_T DᵧS K; kśūraḥ P, kchūraḥ T, **ḥ M₁, śaucam A (unm.), **ṃ M₂, krūra J, krū[raḥ] W₂, kūraḥ V, °śūraḥ Y_CM</footnote>
न वेषधारणं सिद्धेः कारणं न च तत्कथा ।

कियैव कारणं सिद्धेः सत्यमेव तु सांकृते ॥४६॥

शिश्रोदरार्थं योगस्य कथया वेषधारिणः ।

अनुष्ठानविहीनास्तु वञ्चयन्ति जनान्किल ॥४७॥

उच्चावचैर्विप्रलम्भैर्यतन्ते ऽकुशला नराः ।

योगिनो वयमित्येवं मूढा भोगपरायणाः ॥४८॥

शनैस्तथाविधान् ज्ञात्वा योगाभ्यासविवर्जितान् ।

46-50 Yogasārasaṃgraha p.62 47-50 Bṛhatkhecarīprakāśa f.8r5-7

46a na] sa° B<sub>B</sub>P<sub>P</sub> • °dhāraṇaṃ] °dhāriṇaṃ AM<sub>2</sub>, °dhāriṇaṃ JVY<sub>SS</sub> • siddheḥ] sid-
hyai M<sub>1</sub>, siddhiḥ A, siddhi° β, kiṃ cit Y<sub>SS</sub> 46b om. M<sub>1</sub>AM<sub>2</sub> (eye-skip) • kāraṇaṃ na]
kāraṇa*nn*° a T • na] tañ β • kathā] W<sub>1</sub>VH<sub>P</sub>Y<sub>CM</sub>K; katham PTβ, tathā JW<sub>2</sub>D<sub>YS</sub>P<sub>T</sub>
46c kriyaiva] om. M<sub>1</sub>AM<sub>2</sub>, krpaiva JD<sub>YS</sub>, kryaiva W<sub>2</sub> • siddheḥ] siddhiḥ JY<sub>SS</sub> 46d
satyam] satvam Y<sub>SS</sub> • eva] PTW<sub>1</sub>W<sub>2</sub>VD<sub>YS</sub>K; etad M<sub>1</sub>AM<sub>2</sub>Y<sub>CM</sub>, ekam J, etat P<sub>T</sub>Y<sub>SS</sub>, etac
β • tu] dhi M<sub>1</sub>AM<sub>2</sub>Y<sub>CM</sub>, ca β 47a śiśno°] siśno° JW<sub>2</sub> 47a °ārthaṃ yogasya] °āś ca
yogāś ca P, □□ yogasya T, °ārthaṃ yogaś ca AM<sub>2</sub>, °ārthayogaś ca β 47b kathayā veṣad-
hāriṇaḥ] W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>Y<sub>CM</sub>K; katheyam veṣadhāriṇaḥ PTY<sub>SS</sub>, kasyeyam veṣyadhāriṇaḥ M<sub>1</sub>,
katheyam veṣadhāriṇaṃ AM<sub>2</sub>, kaṃdhāyāṃ yogadhāraṇaḥ B<sub>B</sub>B<sub>P</sub>, kathayan yogadhāraṇaḥ
B<sub>A</sub>, katham yā veṣadhāriṇī J<sub>1</sub>, katham vā veṣadhāriṇī J<sub>2</sub>, katham ye veṣadhāriṇaḥ V, katham
vā veṣadhāriṇaḥ P<sub>T</sub> 47c anuṣṭhāna°] anuṣṭhānā° M<sub>1</sub>, annapāna° P<sub>T</sub> • °vihīnās tu]
svayam nityaṃ M<sub>1</sub>, °vihīnāś ca AM<sub>2</sub> 47d janān] janāḥ M<sub>1</sub>βV, janāt J, janā W<sub>1</sub> •
kila] sadā M<sub>1</sub>AM<sub>2</sub>, iha Y<sub>SS</sub> • vañcayanti janān kila] vañcayaty akhilān janān Y<sub>CM</sub> 48a
uccāvacair] uccāvace PT, uccāvacam M<sub>1</sub>AM<sub>2</sub>, uccāvahaī J, uccāvacaiḥ Y<sub>CM</sub>, uccāvacā β
• vipralambhair] vipralambhe PT, vipralambhaṃ taṃ M<sub>1</sub> (unm.), vipralambhaṃ AM<sub>2</sub>-
, vipralambhā β, pralāpais te Y<sub>CM</sub> 48b yatante] vadanti δ, kuśalā Y<sub>CM</sub>, yajante P<sub>T</sub>, vidanti
Y<sub>SS</sub> • kuśalā] kulāḥ J<sub>1</sub> (unm.), kulā J<sub>2</sub> (unm.) • 'kuśalā narāḥ] kuśalā janāḥ M<sub>1</sub>AM<sub>2</sub>,
dāmbhikā narāḥ Y<sub>CM</sub>, kṛśamānavāḥ P<sub>T</sub>, kuśalānvitaiḥ Y<sub>SS</sub> 48c yogino vayam] yogair no
bhavam P 48c ity evaṃ] **vaṃ M<sub>2</sub>, ity eva W<sub>2</sub>K, ity āhur Y<sub>CM</sub> 48d mūḍhā] mūḍho P,
mukha P<sub>T</sub> • bhoga°] yoga° M<sub>1</sub>AM<sub>2</sub>β, kāma° Y<sub>SS</sub> 49a śanais tathā°] πD<sub>YS</sub>P<sub>T</sub>; śanais
tān tān P, śanais tāṃs tān T, śanais tān dur° M<sub>1</sub>AM<sub>2</sub>, śanais tān tad° β, śanaiḥ śanais Y<sub>SS</sub>
• °vidhān jñātvā] vidhānajñā V, °vidhān ajñān P<sub>T</sub>, tān yo jñātvā Y<sub>SS</sub> • śanais tathāvidhān
jñātvā] śanaiḥ śanais tathā vidvān Y<sub>CM</sub> 49b °ābhyāsa°] °ābhyāsaṃ J, °[ā]bhyāsa° W<sub>2</sub>
• °vivarjitān] vivarjitāḥ M<sub>1</sub>, vivarjitam J

48bc om. β
कृतार्थान्वचन्नैव वर्जयेद्वेषधारिणः ॥४९॥

यतस्ते विम्नभूताः स्युर्योगाभ्यासस्य सर्वदा ।
वर्जयेत्तप्रयल्नेन सदृशान् बुद्धिजान् प्रियान् ॥५०॥

प्रथमाभ्यासकाले तु विम्नाः स्युर्विविधा मुने ।
आलस्यं प्रथमो विम्नो द्वितीयस्तु प्रकथ्यते ॥५१॥

पूर्वोक्तधूर्तगोष्ठी च तृतीयो मन्त्रसाधनम् ।
चतुर्थो धातुवादः स्यात्पञ्चमः खन्यवादकम् ॥५२॥

<footnote>51ab Yogatattvopaniṣad 30ab 51–52 Yogacintāmaṇi p.244 51c–52d Haṭhapradīpikājyotsnā 4.113</footnote>

<footnote>49c kṛtārthān ] JW₁W₂PₜK; kṛtathān P, kṛtārthan TDYS, kṛtārthā M₁, kṛtārtha° A, kṛtvārtha° βYSS, kṛtāthān V, kṛtārthaḥ YCM • vacanair eva ] vañcakair eva PT, vañcanenaiva M₁β, vacanair evaṃ V, vañcanair evaṃ YSS 49d varjayed ] vañcayed YSS • °dhāriṇah ] °kāriṇah JV 50a yatas te ] PYCMYSS; yad asti TBA, tatas te M₁AM₂, yat asti BBBP, ete tu πDYSK, ete cā° Pₜ • vighnabhūtāḥ syur ] A; vighnabhūtānāṃ PT, vighnabhūtās tu M₁YSS, vighnabhūtā syuḥ M₂, vighnabhūtāni β, vighnabhūtās te JKW₂VDYS, bhūtavighnās te W₁, 'mī vighnabhūtā YCM, °viṣṭabhūtāḥ syur Pₜ 50c varjayet tat ] PT; varjayet striṃ AM₂, varjayet tad β, varjayet tān W₁W₂VDYSPTKYSS, varjayaitān J₁, varjaye tān J₂, varjayanti YCM • prayatnena ] viśeṣeṇa β 50d sadṛśān buddhijān priyān ] conj.; sadṛśān buddhijāḥ priyāḥ P, sadṛśo buddhijāṃ priyāḥ T, cedṛśān sudhiyo dhiyā A, sumṛḍṛśān sudhiyo dhiyā M₂, idṛśām siddhijāṃ kriyām BBBP, idṛśī siddhidā kriyā πDYSYTPₜPₜKYSS, tādṛśān sudhiyo narāḥ YCM, cedṛśi siddhijāpriyān YSS 51a tu ] °ṣu M₁Pₜ, 'pi YCM 51b vighnāḥ syur vividhā mune ] PAM₂; vighnā syur vividhā mune TM₁, pramādā vividhā mune β, praveśas tu mahāmune W₁W₂VDYS, praveśas tu mahāmuneḥ J, vighnāḥ syuś caturānana YTU, vighnās tu vividhā mune YCM, praveśasya sadā mune Pₜ 51c prathamo ] prathamam M₁ • vighno ] vighnāḥ M₂ 51d dvitīyas tu ] dvitīyam ca V • prakathyate ] prakāśyate J 52a °dhūrta° ] δDYSYCPₜ; uktair [sic] J, °dhūrttai W₁, °dhūrttair W₂V 52b trtīyo ] trtīyam PT • mantra° ] ma[na]° W₂ • °sādhanam ] °sādhanaḥ J 52c caturtho ] cāturtho J₂ • °vādaḥ syāt ] °vāda syāt PTM₁M₂J₂V, °vādaś ca βPₜ, °vāda sy[ā]t W₂ 52d pañcamah khanyavādakam ] em. SANDERSON; ṣaṣṭhas syāt kanyavādakaḥ P, ṣaṣṭha syāt kanyavādakaḥ T, paṃcamas *yy*ātvalolupa*ḥ* M₁, pañcamas tu vibodhakaḥ AM₂, kakṣyāvādas tu pañcamah BBBP, kanyāvādas tu pañcamah BA, pañcamah khādyavādakam DYS, pañcamo khādyavādhakam J, paṃcamo khādyavādakam W₁W₂V, iti yogavido viduḥ YCMHₜ, pañcamah pāpavādakaḥ Pₜ</footnote>

<footnote>50cd om. M₁</footnote>
एवं बहुविधा विश्वा मृगतृष्णासमा मुने ।
स्थिरासनस्य जायन्ते तान् ज्ञात्वा संत्यजेत्सुधीः ॥५३॥

[प्राणायामः]

प्राणायामं ततः कुर्यात्पद्मासनगतः सदा ।
सुशोभनं मठं कुर्यात्सूक्ष्मद्वारं तु निर्वैणम् ॥५४॥

सुष्ठ लिसं गोमयेन सुधया वा प्रयत्नतः ।
मत्कुणैर्मशैर्तूतैर्वज्जितं च प्रयत्नतः ॥५५॥

दिने दिने सुसंमृष्टं संमार्जन्याप्यतन्द्रितः ।

53 Yogacintāmaṇi p.244 54-56 Yogatattvopaniṣad 32-34 54c-56d Yogacintāmaṇi p.98 54c-57d Bṛhatkhecarīprakāśa f.107r5-7

53a evaṃ bahuvidhā vighnā ] PTP<sub>T</sub>; evaṃ ca bahu vighnā syuḥ M<sub>1</sub>, evaṃ tu bahuvighnāḥ syur AM<sub>2</sub>, ity evaṃ bahavo vighnāḥ β, evaṃ ca bahavo dṛṣṭā J<sub>1</sub> W<sub>1</sub> W<sub>2</sub> VD<sub>YS</sub>, evaṃ ca bahave daṣṭā J<sub>2</sub>, evaṃ hi bahavo vighnāḥ Y<sub>CM</sub> 53b °trṣṇāsamā mune ] βJ<sub>2</sub> W<sub>1</sub> VY<sub>CM</sub>; °trṣṇā mahāmune P, °trṣṇā mahāmuhe T, °trṣṇopamā mune M<sub>1</sub>AM<sub>2</sub>, °trṣṇāsamā[ḥ] mune J<sub>1</sub>, °trṣṇāsa[马] mune W<sub>2</sub>, °trṣṇāsamā muneḥ D<sub>YS</sub>, °trṣṇāsamā mukhe P<sub>T</sub> 53c °āsanasya ] °āṃ sanyasya P, °āsana*syā* J<sub>1</sub><sup>ac</sup>, °āsane bhū J<sub>1</sub><sup>pc</sup>, °āsanasva J<sub>2</sub>, °asyāsya pra° Y<sub>CM</sub>, sthirā manasi P<sub>T</sub> • jāyante ] jiyaṃte J<sub>1</sub> 53d tān jñātvā samṛtyajet sudhiḥ ] PTβY<sub>CM</sub>; jñātvā tān abhyaset sudhiḥ M<sub>1</sub>, jñātvā tān saṃtyajet sudhiḥ AM<sub>2</sub>, tās tu jñātvā yajet sudhiḥ J, tāṃs tu jñātvā tyajet sudhiḥ W<sub>1</sub> W<sub>2</sub>, tās tu jñātvā tyajet sudhiḥ VP<sub>T</sub>, tāṃs tu jñātvā sudhīs tyajet D<sub>YS</sub> 54a prāṇāyāmaṃ ] prāṇāyāmas M<sub>2</sub>, prāṇāyāma J<sub>2</sub> • kuryāt ] kāryāt J<sub>1</sub><sup>ac</sup>J<sub>2</sub>, kāryaḥ J<sub>1</sub><sup>pc</sup> - 54b sadā ] PT; svayam cett. 54c maṭhaṃ ] maṭhaḥ W<sub>1</sub>, maṭaṃ V • suśobhanaṃ maṭhaṃ ] śubhaṃ suśobhanaṃ AM<sub>2</sub> 54d tu ] su° PTM<sub>1</sub>, ca β, a° K • nirvraṇaṃ ] °sobhanaṃ M<sub>1</sub>, nirvṛṇaṃ BAJ<sub>2</sub>, nivraṇaṃ BBP, nir*vr* aṇaṃ J<sub>1</sub>, nirghuṇaṃ W<sub>1</sub>, nirdhuṇaṃ D<sub>YS</sub>, niṣprabhaṃ Y<sub>CM</sub> 55a suṣṭhu liptaṃ gomayena ] suliptaṃ gomayenaiva Y<sub>CM</sub> 55b sudhayā ] śuddhaye PT, śaddhayā M<sub>1</sub>, sudhiyā V • vā ] ca M<sub>1</sub>AM<sub>2</sub> • prayatnataḥ ] patyantataḥ J<sub>2</sub> 55c matkuṇair ] matkuṇaiḥ D<sub>YS</sub>, matkuṇai J<sub>1</sub>, matkuṇair J<sub>2</sub>, makṣikā° Y<sub>CM</sub> • maśakair ] mmaśakair W<sub>2</sub> • lūtair ] δY<sub>TU</sub>; lvūtaiḥ β, daṃśair Y<sub>CM</sub>, **air K, bhūtair cett. 55d ca ] tu AM<sub>2</sub>V, om. J<sub>1</sub> (unm.) • varjitam ca prayatnataḥ ] etaiś ca varjitam sadā Y<sub>CM</sub> 56a su° ] ca δY<sub>SC</sub>, om. β (unm.) 56b saṃmārjanyā° ] sammārjanyām PTM<sub>1</sub>, saṃmārjinyā° BAJVK • °py atandritaḥ ] AM<sub>2</sub>P<sub>T</sub>; atandritaiḥ PTM<sub>1</sub>, na tandritaḥ β, hatandritaḥ J, hy atandritaḥ W<sub>1</sub> W<sub>2</sub> VD<sub>YS</sub>K, viśeṣataḥ Y<sub>TU</sub>, prayatnataḥ Y<sub>CM</sub>

54ab om. P<sub>T</sub> 55c-56b om. M<sub>1</sub> 55cd om. P<sub>T</sub>
वासितं च सुगन्धेन धूपितं गुग्गुलादिभिः ॥५६॥

मलमृत्तादिभिर्वर्गैरष्टादशभिरेव च ।
वर्जितं द्वारसम्पन्नं वस्त्रावरणमेव वा ॥५७॥

नात्युन्नतं नातिनीचं परसंगविवर्जितम् ।
तस्मिन्मठे समास्तीर्य आसनं निस्तरङ्गकम् ॥५८॥

तत्रोपविश्य मेधावी पद्मासनसमन्वितः ।
ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम् ॥५९॥

ततो दक्षिणहस्तस्य अङ्गुष्टेन च पिङ्गलाम् ।

58c-69b Yogacintāmaṇi pp.168-169 59a-63b Yogatattvopaniṣad 35c-39d 60a-62b
Śārṅgadharapaddhati 4457a-4459b

56c sugandhena ] sugandhe J₁ (unm.), su*sa*gaṃdhe J₂ 56d guggulādibhiḥ ] gug-
gulādinā M₁A, gulgulādinā M₂ 57a malamūtrā° ] mūlamaṃtrā° PTW₁, **** M₂ •
°dibhir ] °dinir° M₁, ** M₂ 57a vargair ] PTDYS; °lepaiḥ M₁, lobhair A, ** M₂, ve-
gair βJW₁VK, vegar W₂, doṣair PT 57b °aṣṭādaśa° ] aṣṭau pada° M₁ • ca ] vā AK, *
M₂ 57c varjitam dvārasampannam ] JW₁VDYSK; bharjito yair na sandhanno P, *rj*to yair
nam sa dhanyo T, varjitam pūrṇasampannam M₁, varjitam cūrṇasampanne AM₂, varjitaś
cānnasampannam β, varjita dvārasampannam W₂, varjito dārasambandhaḥ PT 57d vas-
trāvaraṇam ] conj.; vastram nābhib*am P, vastram nā*nam T, vastram cājinam M₁, vastram
vājinam AM₂DYSPT, kambalājina B_A, kabalādina BBBP, vastra vājirṇam J, vastram vājīnam
W₁W₂K, vastram vājirṇam V • eva vā ] PAM₂DYS; eva *vā* T, eva ca M₁JW₁W₂KVPY,
saṃyutaṃ β 58a nātyunnataṃ nātinicaṃ ] PTM₁β; nātyucchritaṃ nātinicaṃ AM₂,
nānyastaṇamāsinaḥ J₁ (unm.), nānyas tathā māsinaḥ J₂ (unm.), nānyatrāstaranāsinaḥ W₁-
VPₜ, nānyatr[ā]staranāsinaḥ W₂, nānyatra staranāsinaḥ DYS 58b °saṃgavivarjitam ]
δβ; °saṃgavivarjitaḥ π, °saṃsargavarjitaḥ DYS, °śaṃkāvivarjitaḥ PT 58c tasmin maṭhe ]
Tβ; tasmin maṭhaṃ P, tasmin piṭhe M₁AM₂, tasmiṃs tu J₁DYS (unm.), tasmin madhye
W₁, tasmin sa tu J₂W₂V, asmin piṭhe YCM • samāstirya ] samāsādya Mtc, tu māstīryam
W₁, tasmin śastam PT 58d āsanam ] cāsane M₁, svāsanam AM₂, hy āsanam βYCM •
nistaraṅgakaṃ ] M₁BBP YCM; vistaraṅgakam PT, vighnanāśakaṃ A, vighnarāmgakaṃ M₂,
nistaraṅkam B_A (unm.), vistṛtāṃśakam W₁DYS, vistaraṃśakaṃ J, vistarāṃśakaṃ W₂, vis-
taraṃ svakaṃ V, viṣṭarādikaṃ PT 59a tatro° ] tato W₁ 59c ṛjukāyah ] δβYTYCM;
samaṃ kāya V, samakāya J₂, samakāyah cett. 59d praṇamed ] δYTYCM; praṇamyā° β,
praṇamya cett. • iṣṭa° ] δYTYCM; °bhīṣṭa° β, sveṣṭa° W₁W₂DYS, ceṣṭa° JVPₜ 60a tato ]
pūrvam SP • dakṣiṇa° ] dakṣi° W₁ (unm.) • °hastasya ] °hastasyāpy PT 60b aṅgu° ]
svāṅgu° SP, hy aṅgu° YCM • °na ca ] PT; °na tu PT, °naiva cett.
निरुध्य पूरयेद्वायुमिडया च शनैः सुधीः ॥६०॥

यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम् ।
पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः ॥६१॥

पुनः पिङ्गलयापूर्य पूरयेदुरं शनैः ।
धारयित्वा यथाशक्ति रेचयेदिङया शनैः ॥६२॥

यया त्यजेत्तयापूर्य धारयेदविरोधतः ।
एवं प्रातः समासीनः कुर्याद्विंशति कुम्भकान् ।

†कुम्भकः सहितो नाम सवंग्रहविवर्जितः† ॥६३॥

<footnote>62cd Haṭhapradīpikā 3.21b 63ab Śārṇīgadharapaddhati 4460ab</footnote>

<footnote>60c nirudhya ] niruddha W₁ 60d iḍayā ] iḍayā V • ca śanaiḥ śanaiḥ ] AM₂πYₜU; tu śanaiḥ sudhīḥ PTŚₚ, tac chanaiḥ śanaiḥ M₁, tu śanaiḥ śanaiḥ βYₚCMPT 61a °śakty a° ] DᵧS YₜU; °śakti δŚₚ, °śaktyā° βπYₚCMPT • °virodhena ] PTYₜU; °nirodhena cett. 61b kuryāc ca ] δβYₜUŚₚYₚCMPT; kuryāt tu W₁W₂VDᵧS, kuryāt J (unm.) 61c punas tyajet piṅgalayā ] PTAM₂βYₜUŚₚ; tatas tyajet piṅgalayā M₁VDᵧS YₚCMPT, tatas saje pigalyā J₁, tata rasaje piṃgalayā J₂ (unm.), tataḥs tyajet piṅgalayā W₁, tataḥ stajet piṃgalayā W₂ 61d śanair eva na vegataḥ ] δβV<sup>ck</sup>YₜU YₚCMPT; śanaiḥ pavanavegataḥ J₂W₁DᵧS, śanai pa-vanavegataḥ J₁, śanaiḥ pa na vegataḥ W₂ (unm.), śanair eva ve na gataḥ V<sup>ac</sup>, śanai recanakaṃ matam Śₚ 62a punaḥ ] pūrṇa P • °pūrya ] °kṛṣya PₜŚₚ 62c dhārayitvā ] dhamay-itvā M₁ • °śakti ] °śaktyā βŚₚH<sub>p</sub><sup>il</sup> 62d °yed iḍayā ] °yed udaraṃ W<sub>2</sub><sup>ac</sup>, °yed anilaṃ Hₚ, °yen mārutam Pₜ 63a yayā tyajet ] AYₜU YₚCMPT; yayā tije° P, *yā tyajet T, yathā tyajet M₁M₂βJ₁W₁VDᵧSŚₚ, yathā tyajet J₂, yaṃ yaṃ *ty*ajet W<sub>2</sub><sup>dc</sup>, yaṃ yaṃ tajet W<sub>2</sub><sup>ac</sup> • tayāpūrya ] TAYₜUPT; °trayā pūrvam P, ayo pūrya M₁, yathāpūrya β, tathāpūrya JW₁V, tathā tena DᵧS, tayāpūryya W₂YₚCM, tathā pūrvam Śₚ 63b dhārayed ] pūrayed DᵧS • avirodhataḥ ] PTPₜ; anirodhataḥ M₁βW₁W₂VDᵧSŚₚYₚCM, anilodare AM₂, avanirodhata J₁ (unm.), avanirodhataḥ J₂ (unm.) 63c samāsinaḥ kuryād viṃśati kumbhakān ] πDᵧSPT; prakurvita śaktyā viṃśati saṃkhyayā PTM₁β, prakurvita caturviṃśati saṃkhyayā AM₂, prakurvita tathā viṃśati kumbhakān YₚCM 63e kumbhakaḥ sahito ] kumbhakaṃ sahitam δYₚCM, kumbhakas sahito β, kumbhakaḥ saṃhito J 63f °grahavivarjitaḥ ] °grahaṇavarji-tam A, °grahavivarjitam M₂, °nigrahavarjjitam YₚCM</footnote>

<footnote>62cd om. JW₁VD 63cd, 64ab transp. J</footnote>
एवं मध्याह्नसमये कुर्याद्विंशति कुम्भकान् ।
एवं सायं प्रकुर्वीत पुनर्विंशति कुम्भकान् ॥६४॥

एवमेवार्धरात्रे डपि कुर्याद्विंशति कुम्भकान् ।
कुर्वीत रेचपूराभ्यां सहितान्प्रतिवासरम् ॥६५॥

सहितो रेचपूराभ्यां तस्मात्सहितकुम्भकः ।
कुर्यादेवं चतुर्वारमनालस्यो दिने दिने ॥६६॥

एवं मासत्रयं कुर्यान्नाडीशुद्धिस्ततो भवेत् ।
यदा तु नाडीशुद्धिः स्यात् तदा चिह्नानि बाह्यतः ॥६७॥

जायन्ते योगिनो देहे तानि वक्ष्याम्यशेषतः ।
शरीरलघुता दीप्तिर्जठराम्निविवर्धनम् ॥६८॥

67–69 Yogatattvopaniṣad 44a–46b 67cd Haṭhapradīpikā 2.19ab 68a–69b Śāṅgadhara-paddhati 4382

64a evaṃ madhyāhnasamaye ] W₁VDYS YCM; evam eva vidhokto 'pi PT, evaṃ madhyāhnasamayi J, evaṃ madhyāḥhnasamaye W₂, madhyāhne 'pi tathā kuryāt PT 64b kuryād ] punar PTPT • viṃśati ] viṃśa J₁ (unm.) 64c sāyaṃ ] soyaṃ J 65a °rātre ] °rātrau W₂ 65b kuryād ] punar M₁β, catur° A 65c kurvīta recapūrābhyāṃ ] βW₁W₂VDYS; kumbheta recapūrvābhyāṃ PT, □ recakapūrābhyāṃ J, kuryād recakapūrābhyāṃ YCM, kuryād rekakumbhābhyāṃ PT 65d sahitān ] W₁W₂DYS PT; saṃhate P, sahite T, sahitam βVYCM, sahitāṃ J 66a °pūrābhyāṃ ] °pūrvābhyāṃ PT 66b °kumbhakaḥ ] °kumbhakaṃ J 66c °vāram ] °vāraṃm JW₂ 66d anālasyo ] M₂W₁DYS YCM PT; anālapya P, anālasya T, anilasya M₁A, anālasya J, anā[la]syo W₂, abhyāsasya V • dine dine ] dine M₂ 67a māsa° ] mā° J₁ (unm.), mātra° J₂ • °trayaṃ kuryān ] °trayābhyāsān YTU 67b nāḍiśuddhis tato ] nātiśuddhiprado P, nāḍisiddhiprado T 67c yadā ] yādā J₁ • tu nāḍiśuddhiḥ syāt ] °pi nāḍiśuddhiś ca M₁, °pi nāḍiśuddhiś cet AM₂, nāḍiviśuddhiḥ syāt YCM 67d cihnāni ] cihnā* M₁, cihāni J₁ • bāhyataḥ ] bāhyakaḥ P, yoginaḥ YCM 68a yogino ] yogināṃ P • yogino dehe ] tāni dehe vai YCM 68b vakṣyāmy ] vakṣāmy J • tāni vakṣyāmy aśeṣataḥ ] tan me nigadataḥ śṛṇu YCM 68c °laghutā ] °laghutāṃ M₁ • diptir ] diptiḥ PT, dīptim M₁, dīrghatṛtye J₁ (unm.), dīrghanṛtye J₂ (unm.) 68d jaṭharāgnivivardhanam ] jaṭharāgnir vivardhanam M₁, vahner jaṭharavarttinaḥ β

64 om. M₁AM₂β 64c–65b om. YCM 64d punar – 65c kurvīta om. J 65ab om. PTPT 65c–66b om. M₁AM₂ 66cd om. β 67c–68b repeated J₂
कृशत्वं च शरीरस्य तदा जायेत निश्चितम् ।
तदा वज्यानि वक्ष्यामि योगविम्नकराणि तु ॥६९॥

लवणं सर्षपश्चास्त्रमुष्णं रूक्षं च तीक्ष्णकम् ।
अतीव भोजनं त्याज्यं स्त्रीसंगं गमनं बहु ॥७०॥

अग्रिसेवा तु संत्यज्या धूर्तगोष्ठीश्च संत्यजेत् ।
उपायं च प्रवक्ष्यामि क्षिप्रयोगप्रसिद्धये ॥७१॥

क्षीरं घृतं च मिष्टान्नं मिताहारश्च शस्यते ।
पूर्वोक्तकाले कुर्वीत पवनाभ्यासमेव च ॥७२॥

<footnote>69c-70d Haṭhapradīpikājyotsnā 1.62 70ab Yogatattvopaniṣad 47ab, Śārṅgadharapaddhati 4383ab 70a-71b Bṛhatkhecarīprakāśa f.93r5-6 72ab Śārṅgadharapaddhati 4384ab</footnote>

<footnote>69a kṛśatvaṃ ] kṛṣṇatvaṃ PT 69b tadā ] kadā P, tathā M₁, tasya P_T • jāyeta ] jāyet tu D_{YS} • niścitam ] niścayam P_β, niścitā J 69c tadā ] tathā M_1P_T • varjyāni ] varjāni M_1 • vakṣyāmi ] vighnāni PT 69d tu ] ca δP_T 70a sarṣapaś ] PTπ; sarṣapaṃ M_1-AM_2D_{YS}Y_{TU}Ś_P, sarṣapāś K • cāmlam ] cānnam P_T 70b uṣṇaṃ ] udana J (unm.) • tikṣṇakam ] nindakam P_T 70c tyājyaṃ ] caiva M_1, tyājaṃ J_2 70d strisaṃgaṃ gamanaṃ bahu ] A; strisaṃgo gamanaṃ bahu M_1M_2, strisaṃgamanam eva ca πD_{YS}K, atinidrātib-hāṣaṇam H_{Pj}, striyā saṅgamanam bahu P_T 71a agnisevā tu ] atisevā tu M_1, agnisevām ca A, agnisevā ca M_2 • saṃtyajyā ] saṃtyajya A, saṃtyājyaṃ M_2 71b °goṣṭhiś ] PTW_1-D_{YS}K; °goṣṭhiṃ M_1AM_2JW_2V, °goṣṭho P_T • saṃtyajet ] *saṃtyaje*t M_2 71c upāyaṃ ca pra° ] uddiśyāni ca M_1, uddeśāni ca AM_2 71d kṣipra° ] M_1AJ; śighraṃ P_T, kṣipraṃ cett. • °yogapra° ] M_1A; yogasya cett. 72a kṣīraṃ ghṛtaṃ ] ghṛtaṃ kṣīraṃ D_{YS} • miṣṭān- naṃ ] mṛṣṭānnaṃ PTAM_2βŚ_P, piṣṭāṇnaṃ M_1 72b mitāhāraś ca śasyate ] rasyāhāraṃ ca śakyate PT, mitāhāraṃ praśasyate M_1AM_2, mitāhāraṃ ca śasyate β 72c pūrvoktakāle° ] laghukāle pra° PTM_1, pūrvokta B_A (unm.) • kūrvīta ] kuryātu M_1, kuryāt tat A, *kuryāt tat* M_2, kuryāc ca β, kurvanti P_T 72d pavanā° ] pavana° J, paramā° P_T • °bhyāsam eva ] °bhyāsa eva M_1</footnote>

<footnote>69cd tadā (tadā ] tathā B_A) bhojyāni vakṣyāmi tatpra(tatpra° ] kṣipra° B_A)yogaprasiddhaye β 70-71 om. β, yāni yānīha varjāni tāni vakṣyāmy aśeṣataḥ | yogamārgo 'tra kāryāṇi pravakṣyāmi viśeṣataḥ | tattvaśuddhividhānāni prayogasya prasiddhaye | P, yāni yāni h*i* varjyāni tāni vakṣyāmy aśeṣataḥ | yogamārge (°mārgo T^{ac}) 'tra kāryāṇi pravakṣyāmi viśeṣataḥ | tattvaśuddhivi****** T</footnote>
ततः परं यथेष्टं तु शक्तः स्याद्वायुधारणे ।

यथेष्टं धारणाद्वायोः सिध्येत्केवलकुम्भकः ॥७३॥

केवले कुम्भके सिद्धे रेच्पूरविवर्जिते ।

न तस्य दुर्लभं किं चित्तिषु लोकेषु विद्यते ॥७४॥

प्रस्वेदो जायते पूर्वं मर्दंनं तेन कारयेत् ।

ततो ऽपि धारणाद्वायोः क्रमेणैव शनैः शनैः ॥७५॥

कम्पो भवति देहस्य आसनस्थस्य योगिनः ।

ततो ऽधिकतराभ्यासाद्दुरी जायते ध्रुवम् ॥७६॥

<footnote>73a-79b Yogatattvopaniṣad 49c-55d 74 Vasiṣṭhasaṃhitā 3.30, Haṭhapradīpikā 2.75 74a-78b Śārṅgadharapaddhati 4385a-4388b</footnote>

<footnote>73b śaktaḥ ] PTAY<sub>TU</sub>; śaktam M<sub>1</sub>, śakta M<sub>2</sub>, śakti B<sub>A</sub>B<sub>B</sub>W<sub>1</sub>V, śaktiḥ B<sub>P</sub>JW<sub>2</sub>D<sub>YS</sub>P<sub>T</sub> • °dhāraṇe ] °dhīraṇe J, °dhāriṇe W<sub>1</sub> 73c yatheṣṭam ] M<sub>1</sub>B<sub>B</sub>D<sub>YS</sub>; yatheṣṭa° PTAB<sub>A</sub>B<sub>P</sub>-W<sub>1</sub>W<sub>2</sub>VY<sub>TU</sub>P<sub>T</sub>, yathāṣṭa J • dhāraṇād ] pūraṇād W<sub>2</sub> 73d sidhyet ] B<sub>A</sub>W<sub>1</sub>VD<sub>YS</sub>Y<sub>TU</sub>; siddhaṃ P, siddho T, siddhiḥ M<sub>1</sub>P<sub>T</sub>, siddhaḥ AM<sub>2</sub>, siddhet B<sub>B</sub>B<sub>P</sub>J<sub>2</sub>W<sub>2</sub>, siddhett J<sub>1</sub> • kevalakumbhakaḥ ] kevalakumbhakam PTV, kumbhasya kevalā P<sub>T</sub> 74a kevale ] kumbhake H<sub>P</sub><sup>vl</sup>, kumbhakaḥ H<sub>P</sub><sup>vl</sup> • kumbhake ] kuttake J<sub>1</sub>, kevale H<sub>P</sub><sup>vl</sup> • siddhe ] siddhi PM<sub>1</sub>H<sub>P</sub><sup>vl</sup> 74b recapūravivarjite ] PM<sub>2</sub>βY<sub>TU</sub>; recakaṃ pūravarjite M<sub>1</sub>, recapūrakavarjite AW<sub>1</sub>W<sub>2</sub>V<sup>pc</sup>-D<sub>YS</sub>Ś<sub>P</sub>H<sub>P</sub>P<sub>T</sub>, recakapūrakavarjite JV<sup>ac</sup> (unm.), recapūraṇavarjite V<sub>S</sub> 74c tasya ] tatra β • kiṃ cit ] kaś cit M<sub>1</sub> • na tasya durlabhaṃ kiṃ cit triṣu lokeṣu vidyate ] tatas syāt sarvasaṃsiddhir iti yogeṣu vidyate PT 75a prasvedo ] prasiddho P, *svedo T 75b tena ] caiva PT 75c tato 'pi dhāraṇād vāyoḥ ] AM<sub>2</sub>βY<sub>TU</sub>; tathāpi dhāraṇād vāyoḥ T, tato 'pi pāraṇād vāyo M<sub>1</sub>, tato 'tidhāraṇād vāyoḥ W<sub>1</sub>D<sub>YS</sub>, tato vidhīraṇād vāyo J, tato tidhāraṇād vāyoḥ W<sub>2</sub>, tato hi dhāraṇād vāyoḥ V, tatas tu dhāraṇād vāyoḥ P<sub>T</sub> 75d krameṇaiva ] tan me naiva J 76a dehasya ] dehasyād M<sub>1</sub> 76b āsanasthasya ] hy āsanāt tasya TA, āsane tasya β, prasasthasya J (unm.) • yoginaḥ ] dehinaḥ Y<sub>TU</sub> 76c °ābhyāsād ] AW<sub>1</sub>D<sub>YS</sub>Y<sub>TU</sub>P<sub>T</sub>; °ābhyāsā δV, °ābhyāsāt M<sub>2</sub>β, °ābhyāsa J, °ābhyāsā[ṭ] W<sub>2</sub> 76d dardurī ] PW<sub>1</sub>W<sub>2</sub>Y<sub>TU</sub><sup>vl</sup>; dardduro T, darduro AM<sub>2</sub>, dudarī M<sub>1</sub>, durddaro β, duduṃrim J<sub>1</sub>, durduraṃ J<sub>2</sub>, dardarī Y<sub>TU</sub>, dārdari Y<sub>TU</sub><sup>vl</sup>, dārdurī P<sub>T</sub> • jāyate dhruvam ] svena jāyate Y<sub>TU</sub></footnote>

<footnote>74c-75b om. J 75c-77b om. P 76c-81d found after 133b in J<sub>2</sub></footnote>