यथा तु दर्दुरो गच्छेदुत्सुत्योत्सुत्य भूतले ।
पद्मासनस्थितो योगी तथा गच्छति भूतले ॥७७॥

ततो ऽधिकतराभ्यासाद्भूमित्यागश्च जायते ।
पद्मासनस्थ एवासौ भूमिमस्पृश्य वर्तते ॥७८॥

निराधारो विचित्रं हि तदा सामथ्यमुद्भवेत् ।
अल्पं वा बहु वा भुक्त्वा योगी न व्यथते तदा ॥७९॥

अल्पमृत्तपुरीषः स्यादल्पनिद्रा च जायते ।
क्रिमयो दूषिका लाला स्वेदो दुर्गन्धता तनोः ॥८०॥

<footnote>79c-81b Śārṅgadharapaddhati 4388c-4390b 79c-83d Yogatattvopaniṣad 56c-60d 79cd Bṛhatkhecarīprakāśa f.59r⁹⁻¹⁰ 80a-81b Bṛhatkhecarīprakāśa f.47r¹⁻²</footnote>

<footnote>77a yathā tu ] tathā ca T, yadā ca A, yathā ca β, yathaiva P<sub>T</sub> • darduro gacched ] dard-durodghoṣam β, duduro gacchad J<sub>1</sub>, durduro gachad J<sub>2</sub>, darduro bhāva Y<sub>TU</sub> 77b ut-plutyotplutya ] M<sub>1</sub>AM<sub>2</sub>VD<sub>YS</sub>Y<sub>TU</sub>Ś<sub>P</sub>; utpatyotpatya PβW<sub>2</sub>, etad utpatya T, utpatyotya J (unm.), utpatyotpa[tya] W<sub>1</sub>, utpatyotplutya P<sub>T</sub> • bhūtale ] jāyate A, gacchati Y<sub>TU</sub> 77c °sthito yogī ] °stha evāsau PT 77d tathā ] tadā M<sub>2</sub> • gacchati ] ca gati β • tathā gacchati bhūtale ] bhūmim asprśya vartate PT 78b bhūmityāgaś ca ] bhūmis tyāgas tu M<sub>1</sub> 78c °stha evāsau ] °sthito vāsau P<sub>T</sub> 78d °m asprśya ] PTM<sub>1</sub>β; °sparśaś ca A, °sparśa ca M<sub>2</sub>, °m utsrjya cett. • vartate ] jāyate M<sub>1</sub> 79a nirādhāro vicitraṁ ] nirādhāro 'pi citraṁ (cittaṁ?) [sic] D<sub>YS</sub>, nirādhāraṁ vicitraṁ A, atimānuṣaceṣṭādi Y<sub>TU</sub> 79b tadā ] tathā TM<sub>1</sub>βY<sub>TU</sub> • udbhavet ] āpnuyāt β, udvahet P<sub>T</sub> 79c alpaṁ vā ] PM<sub>1</sub>P<sub>T</sub>; svalpaṁ ca AM<sub>2</sub>, abhuktvā β, atyalpaṁ K, svalpaṁ vā cett. • bahu vā bhuktvā ] bahulaṁ bhuk-tvā M<sub>1</sub>, bahudhā bhuktvā AM<sub>2</sub>, yadi vā bhuktvā β, bahudhā duḥkhaṁ Y<sub>TU</sub> 79d yogī ] yogi P<sup>ac</sup>J, bhūmim T • vyathate ] vyadhate Tβ • tadā ] kva cit P<sub>T</sub>K 80a °mūtra-purīṣaḥ syād ] PTA; °mūtrapurīṣa syād M<sub>1</sub>M<sub>2</sub>, °mūtrapurīṣaḥ syāt β, °mutre purīṣeṣu J, °mūtrapurīṣe tu W<sub>1</sub>W<sub>2</sub>VP<sub>T</sub>, °mūtrapuriṣaś ca Y<sub>TU</sub>Ś<sub>P</sub>, °mūtrapuriṣas tu D<sub>YS</sub>, °mūtrapurīṣe ca K 80b alpanidrā ] δP<sub>T</sub>; svalpanidrā βπK, svalpanidraś D<sub>YS</sub>Y<sub>TU</sub>Ś<sub>P</sub> 80c krimayo dūṣikā lālā ] W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>; kiṭakā dūṣakā lālā P, kiṭakā mūṣakā lālā T, kīlālo duṣikā līlā M<sub>1</sub>, kapho vā dūṣikā lālā AM<sub>2</sub>, kāiṭakā dūṣikā lālā B<sub>A</sub>, kiṭikā dūṣitā lālā B<sub>B</sub>B<sub>P</sub>, krimayo dukhakā līla J<sub>1</sub>, krimayo duḥkhakā līla J<sub>2</sub>, krīmayo duḥkhakā līlā V, kīlavo dūṣikā lālā Y<sub>TU</sub>, koṭilo dūṣikā lālā Ś<sub>P</sub>, krimayo vrścikā nānā P<sub>T</sub>, krīmayo dūṣikā lālā K 80d svedo durgandhatā° ] M<sub>1</sub>M<sub>2</sub>βP<sub>T</sub>; svedadurgandhatā° PTY<sub>TU</sub>, svedo durgandhayā A, svedo durgandhitā cett. • tanoḥ ] M<sub>1</sub>W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>Ś<sub>P</sub>P<sub>T</sub>K; °nane PTβY<sub>TU</sub>, tanāḥ AM<sub>2</sub>, nato J, natāḥ V</footnote>

<footnote>78ab *om*. P</footnote>
एतानि सर्वदा तस्य न जायन्ते ततः परम् ।
ततो ऽधिकतराभ्यासाद्वलमुत्पद्यते भृशम् ॥८१॥

येन भूचरसिद्धिः स्याद्भूचराणां जये क्षमः ।
व्याघ्रो लुलायो वन्यो वा गवयो गज एव वा ॥८२॥

सिंहो वा योगिना तेन श्रियन्ते हस्तताडिताः ।
कन्द्पर्स्य यथा रूपं तथा तस्यापि योगिनः ॥८३॥

तस्मिन्काले महाविम्नो योगिनः स्यात्प्रमाद्तः ।
तद्गूपवशगा नायः कांक्षन्ते तस्य संगमम् ॥८४॥

यदि संगं करोत्येवं बिन्दुस्तस्य विनश्यति ।

82b–83b Bṛhatkhecarīprakāśa f.95v3–4 83cd Yogacintāmaṇi p.244 84c–85b Yo-gatattvopaniṣad 61 84cd Yogacintāmaṇi p.244 85cd Śārṅgadharapaddhati 4390ef

81a sarvadā ] sarvathā M₁YₜU, sarvakhyā Pₜ 81b jāyante ] jāyate J • tataḥ param ] tataḥ pare J₁, kadā cana Pₜ 81c °tarābhyāsād ] °taro 'bhyāsād PT, °tarābhyāsā J₁ 81d bhṛśam ] bahu YₜU 82a °cara° ] °vara° δ • siddhiḥ ] siddhi PTM₁M₂ 82b °carāṇāṃ jaye ] °carāṇi jayet P, °carāṇi jaye T, °caraṇāṃ jaya° AM₂, °caraṇāṃ jaye V 82c lulāyo vanyo vā ] δBₛBₚDᵧS; lulāyo vānyeva Bₐ, lulāpo vānyo vā J₁, lulāyo vānyo vā J₂W₂V, lulāyo vānyo vā W₁, vā śarabho vyāpi YₜU, lulāpo vanyo vā Pₜ, lulāyo vanyā vā K 82d gavayo gaja ] gardabho gaja PT, gajo gavaya YₜU, ṛkṣo vā gaja Pₜ • eva ] yeva W₁ • vā ] va M₁, ca AM₂ 83a yoginā ] yogināṃ W₁, mriyate Pₜ 83b mriyante ] AM₂DᵧS YₜU; mriyate PβVK, mrīyate TJ, mrīyaṃte M₁, mr[ī]yaṃte W₂, yogino Pₜ • hastatāḍitāḥ ] M₁AM₂-YₜU; karatāḍitaḥ PT, nātra saṃśayah β, hastatāḍanāt W₁W₂ᵃᶜVDᵧS PₜK, hastanāḍanāt J, hastatāḍanā W₂ᵃᶜ 83c kandarpasya ] kandarpyasya W₂ 83d tasyāpi ] tasyaiva βYₚM, syād api YₜU 84b yoginaḥ ] yogina M₁ • pramādataḥ ] prayatnataḥ PT, pramodataḥ A 84c tadrūpavaśagā ] tatapu**[ā] W₂, tadrūpavaraṇā YₚM, tadrūpavarākā YₚMᶜ • nāryah ] tīryah M₁, nārthaḥ JW₁, n[ā]rya[ḥ] W₂ 84d kāṃkṣante ] kāṃkṣaṃke Pᵃᶜ, kāṃkṣaṃtī M₁, kāṃkṣate J 85a yadi saṃgaṃ karoty evaṃ ] AM₂; iti saṅgaṃ karoty eva P, yadi saṃgaṃ karoty eva T, yadi saṃgaṃ karoty eva M₁βW₂Pₜ, yadi saṃgaṃ karoty eṣa DᵧS YₜU, yadi saṃga karoty eva JW₁V 85b bindus tasya vinaśyati ] viduṣas tasya vinaśyati J (unm.), tasya bindukṣayo bhavet YₜU
आयुः क्षयो बिन्दुनाशादसामथ्यं च जायते ॥८५॥

तस्मात्स्त्रीणां संगवर्जं कुर्यादभ्यासमादरात् ।
योगिनो ऽङ्गे सुगन्धः स्यात्सततं बिन्दुधारणात् ॥८६॥

तस्मात्सर्वप्रयत्नेन बिन्दू रक्ष्यो हि योगिना ।

[आरम्भावस्था]

ततो रहस्युपाविष्टः प्रणवं स्तुतमात्रया ॥८७॥

जपेत्पूर्वार्जितानां तु पापानां नाशहेतवे ।
सर्वविम्नहरश्चायं प्रणवः सर्वदोषहा ॥८८॥

एवमभ्यासयोगेन सिद्धिरारम्भसंभवा ।

<footnote n="86">86 Yogatattvopaniṣad 62 87c-91a Yogatattvopaniṣad 63a-66c 87c-88d Brhatkhe-cariprakāśa f.16v1-2 87cd Brhatkhecariprakāśa f.95v8</footnote>

<footnote>85c āyuḥ° ] āyu° TM₁AW₂, ātma° Pₜ • °kṣayo ] °kṣaye T, °kṣayam M₁, °kṣinam B₃B₃, °kṣepo J • °nāśād ] πDYS YₜUSP; °hāner P, °hānair T, °hīnam M₁, °pātād A, °yonir B₃B₃, °hānir B₄ °hīnād Pₜ 85d asāmarthyam ] asāram tama M₁, asāram ca pra° AM₂ 86a °varjam ] M₁W₁DYS Pₜ; °varjyaṁ PTAM₂JW₂V • tasmāt strīṇām saṃgavarjam ] tasmāt strīṇaṃ varjya saṃgaṃ β, varjayitvā striyāḥ saṅgaṃ YₜU 86b abhyāsam ] atyantam Pₜ 86c 'ṅge ] δβVDYS; ngam JW₂, ngā° Wᵢ • sugandhaḥ ] PT; sugandhi M₁M₂W₂V, sugandhiḥ A, sugandhi B₃B₃, gandha B₄ (unm.), sugandhiḥ JW₁DYS, sugandhaś YₜU • syāt ] ca YₜU • yogino 'ṅge sugandhaḥ ] yoginas tasya siddhiḥ Pₜ 86d satatam ] jāyate YₜU • °dhāraṇāt ] °rakṣaṇāt PT 87b bindū rakṣyo hi yoginā ] W₂DYS YₜU; bindū rakṣyo hi yoginām PT, bindurakṣā hi yoginaḥ M₁β, bindū rakṣyo hi yoginaḥ A, bindū rakṣyaṃ hi yoginaḥ M₂, binduḥ rakṣo hi yoginaḥ J, bindurakṣyo hi yoginā W₁, bindu rakṣo hi yoginaḥ V, rakṣyo vindur hi yoginā Pₜ 87c upāviṣṭaḥ ] opaviṣṭaḥ M₁A, upaviṣṭaḥ JV, °am āviṣṭaḥ Pₜ 87d praṇavaṃ ] praṇava J, praṇavaḥ V • pluta° ] ghṛta° PT, tuta° M₁, tu tri° AM₂ • °mātrayā ] °māśayā M₁, °māmātrayā W₂ (unm.) 88a tu ] PTM₁YₜU; hi Pₜ, ca cett. 88b pāpānām nāśahetave ] pāpānām nāśahetunā M₁, pāpanāśanahetavaḥ J, pāpanāśanahetave V 88c °haraś ] °karaś P, °dahaś M₁, °haro YₜU • cāyaṃ ] mantraḥ YₜU 88d °doṣahā ] °doṣaha M₁, °dopahā J 89b °saṃbhavā ] °saṃbhavaḥ M₁M₂B₄V, °saṃbhavāḥ J₂</footnote>
[घটावस्था]

ततो भवेद्धटावस्था प्रणवाभ्यासतस्तथा ॥८९॥

प्राणापानौ मनोवायू जीवात्मपरमात्मनौ ।
अन्योन्यस्याविरोधेन एकधा घटतो यदा ॥९०॥

तदा घटाह्यावस्था प्रसिद्धा योगिनां स्मृता ।
तत्र चिह्नानि यानि स्युस्तानि वक्ष्यामि कानि चित् ॥९१॥

[प्रत्याहारः]

पूर्वं यः कथितो ऽभ्यासश्चतुर्धा तं परित्यजेत् ।
दिवा वा यदि वा रात्रौ याममात्रं समभ्यसेत् ॥९२॥

एकवारं प्रतिदिनं कुर्यात्केवलकुम्भकम् ।

<footnote>९२a-९३b Yogatattvopaniṣad 67a-68b</footnote>

<footnote>८९c tato ] bhavet β • bhaved ghaṭā° ] M₁W₁W₂DYSYTuPT; bhavet puṭā° P, bhavet sphuṭā° T, bhavet ghaṭā° AM₂V, tato ghaṭā β, bhavedh ghaṭa° J₁, bhaved ghaṭa° J₂ ८९d praṇavābhyā° ] PT; paṃcamābhyā° M₁, pavanābhyā° cett. • °satas tathā ] PT; °sinas tathā M₁, °sinas tadā AM₂V, °tas sadā β (unm.), °sinaḥ sadā J₂W₁W₂DYSPT, °sina sadā J₁, °satat-parā YTu ९०a prāṇāpānau ] prāṇo 'pāno YTu • mano° ] tathā P, tato M₁ • °vāyū ] °vāyur βJ₂VPₜ, buddhir YTu ९०b jīvātma° ] jīvātmā° J • °paramātmanau ] °paramātmanoḥ PTβJYTu, °paramātmākau M₁, °paramātmakau APₜ, °paramātmakaṃ M₂ ९०c °asyā° ] °asya PT, °am a° AM₂, °asyāmd° J ९०d ekadhā ] PT; ekatāṃ AM₂BₐW₂, evaṃ saṃ° PT, ekatā cett. • ghaṭato ] PT; jāyate M₁, ghaṭayet AM₂, ghaṭate βJVDYSYTuPT, ghaṭatā W₁ • yadā ] yataḥ PTβ, tataḥ M₁AM₂, sadā V, yathā PT ९१a tadā ] tas-māt PTAβ, tasmād M₁, ghaṭā° YTu, tadvad PT • ghaṭāhvayā° ] W₁; phuṭākhyayā° P, ghaṭākhyayā° Tβ, ghaṭākhyāva° M₁, ghaṭākhyāyā AM₂, ghaṭādvayā° DYS, bhavedh ghaṭā° J₁, bhaved ghaṭā° J₂, dghaṭāhvayā° W₂, bhavet ghaṭā° V, °vastheti sā YTu, ghaṭadvayā° PT • °vasthā ] °sthā ca M₁, proktā YTu ९१b smṛtā ] smṛtāḥ J, sadā V ९१c tatra ] δβ; tataś cett. • syus ] syāt M₂ ९२a pūrvam ] pūrvo PT, pūrve M₁ • 'bhyāsaś ] bhyāsaḥ TW₂, bhyāsaḥś M₁, °bhyāsāc AM₂ ९२b caturdhā tam ] W₁W₂DYSPT; caturdhā saṃ° PT, caturdhā tat M₁, caturthāṃgām A, **** M₂, caturthāt saṃ° BBP, caturthāt yaṃ BA, caturddhāṃta J, caturdhāṃ taḥ V, caturthāṃśaṃ YTu • parityajet ] parigrahet YTu ९२c rātrau ] rātre T, sāyaṃ YTu ९२d sama° ] samā° J, māsa° PT ९३a eka° ] ekam P, evaṃ JW₁V, e° vaṃ° W₂ • °vāraṃ ] ciraṃ V</footnote>
प्रत्याहारो ऽयमेव स्यादेवं कर्तुर्हिं योगिनः ॥९३॥

इन्द्रियाणीन्द्रियार्थेभ्यो यत्प्रत्याहरति स्फुटम् ।
योगी कुम्भकमास्थाय प्रत्याहारः स उच्यते ॥९४॥

यद्यत्पश्यति चक्षुभ्यां तत्तदात्मेति भावयेत् ।
यद्यज्जिघ्रति नासाभ्यां तत्तदात्मेति भावयेत् ॥९५॥

जिह्या यद्दसयति तत्तदात्मेति भावयेत् ।
त्वचा यद्यत्संस्यृशति तत्तदात्मेति भावयेत् ॥९६॥

<footnote>94a-101d Yogatattvopaniṣad 68c-76d 94a-99b Yogacintāmaṇi pp.225-226</footnote>

<footnote>93c atha pratyāhāraḥ add. M₁ • 'yam eva syād ] ḏ; yamena syād β, hi evaṃ syād cett.
93d kartur hi ] W₂; karmaṇi PT, kartuṃ hi M₁AM₂βJW₁V, kartuḥ hi DYS, kuryur hi Pₜ
94a indriyāṇi° ] i° J (unm.) • °ndriyārthebhyo ] °ndrayārthebhyo W₂ 94b yat ] yaḥ
βYCM • °harati ] °haraṇaṃ M₁AM₂YₜU, °hārata Bₐ, °hārati J, °harate Pₜ • sphuṭam ]
svayaṃ β, sphaṭaṃ W₂ 94c āsthāya ] asthāya J₁ 95a yad yat ] yat tat M₁, yaṃ
yaṃ YCM • cakṣurbhyāṃ ] cakṣubhyāṃ PTM₁BₐJV 95b tat tad ātmeti ] AM₂BₐYₜU;
taṃ tam ātmeti PTBₚ, tat tan nātmeti M₁, tat tad ātmani J₂W₁W₂VDYSPT, ta tad ātmani
J₁, tam tam ātmani YCM 95c jighrati ] jighnaṃti J • yad yaj jighrati nāsābhyāṃ ]
ghrāṇena gṛhyate gaṃdhaṃ M₁, yo gandhān labhate nobhyāṃ A, yo gandhān labhate nāsāt
M₂, labhate nāsayā yad yat YₜU 95d tat tad ] tat tan M₁, taṃ tam Bₚ, ttatad J₁ • ātmeti ]
AM₂BₐBₚYₜU; nātmeti M₁, ātmani cett. 96a rasayati ] rasaṃ yāti J, rasaṃ hy atti YₜU
• jihvayā yad rasayati ] gṛhyate yaṃ rasaṃ jihvā M₁, jihvayā yaṃ rasaṃ bhute A, jihvayā
yaṃ rasaṃ bhūr*t te M₂ (unm.) 96b tat tad ] tat ta M₁, taṃ tam β • ātmeti ] AM₂-
βYₜU; nātmeti M₁, ātmani cett. 96c tvacā ] ttvacā J, [tva]cā W₂^{pc}, *cā W₂^{ac} • yad yat
saṃsprśati ] yat saṃsprśed yogī M₁AM₂, yat sprśyate yogī β, yad yat sprśed yogī YₜU, yat
sprśate yogī YCM, yad aṅgaṃ sprśati Pₜ 96d tat tad ] tat ta M₁, taṃ tam β • ātmeti ]
AM₂βYₜU; nātmeti M₁, ātmani cett.</footnote>

<footnote>95cd om. YCM 95c-96d om. PT • 95cd = 96cd, 96ab = 95cd, 96cd = 96ab V 95d here and in the next two lines dashes are used to represent the repeated phrase tat tad ātmeti in Bₐ 96b yat tac chrṇoti karṇābhyāṃ tat tan nātmeti bhāvayet add. M₁, yad yat śṛṇoti karṇābhyāṃ tat tad ātmeti bhāvayet add. AM₂, yad yat śruṇoti karṇābhyāṃ tat tad ātmeti bhāvayet add. Bₐ, tyad yac chruṇoti karṇābhyāṃ taṃ tam ātmeti bhāvayet add. Bₚ, yad yac chrṇoti karṇābhyāṃ tat tad ātmeti bhāvayet add. YₜU, yaṃ yaṃ śṛṇoti karṇābhyāṃ taṃ tam ātmani bhāvayet add. YCM, yad yat śṛṇoti karṇābhyāṃ tat tad ātmani bhāvayet add. Pₜ</footnote>
एवं ज्ञानेन्द्रियाणां तु तत्त्त्संख्यान्तु साधयेत् ।
याममात्रं प्रतिदिनं योगी यत्नाद्तन्द्रितः ॥९७॥

तदा विचित्रसामथ्यं योगिनो जायते ध्रुवम् ।
दूरश्रुतिदूरदृष्टिः क्षणादूरगमस्तथा ॥९८॥

वाक्सिद्धिः कामरूपत्वमदृश्यकरणं तथा ।
मलमृत्प्रलेपेन लोहानां स्वर्णता तथा ॥९९॥

खेचरत्वं च जायन्ते सतताभ्यासयोगतः ।
तथा बुद्धिमता भाव्यं योगिना योगसिद्धये ॥१००॥

<footnote>97a °ānāṃ tu ] δY<sub>TU</sub>; °ānāṃ ca β, °ānāṃ hi πD<sub>YS</sub>P<sub>T</sub>, °ānāṃ yat Y<sub>CM</sub> 97b tattat-saṃkh>yān ] β; tattadyogaṃ PT, tanmayatvam M<sub>1</sub>AM<sub>2</sub>, tataṃkh>yābhi J, tataṃkh>yābhis W<sub>1</sub>W<sub>2</sub>VP<sub>T</sub>, tataṃkh>yāvas° D<sub>YS</sub>, tat tat saukhyam Y<sub>TU</sub>, tat tad ātma° Y<sub>CM</sub> • tu sādhayet ] PT; hi sādhayet M<sub>1</sub>AM<sub>2</sub>, ca bhāvayet β, sandhayet J (unm.), tu sandhayet W<sub>1</sub>W<sub>2</sub>VD<sub>YS</sub>, susādhayet Y<sub>TU</sub>, °ni bhāvayet Y<sub>CM</sub>, tu saṅkṣayet P<sub>T</sub> 97c yāmamātraṃ ] δβD<sub>YS</sub>Y<sub>TU</sub>Y<sub>CM</sub>; yāmam yāma J, yāmam yāmam W<sub>1</sub>W<sub>2</sub>VP<sub>T</sub> 97d yogī ] yoga A • atandritaḥ ] yataṃdri-taḥ M<sub>1</sub>, anandritaḥ M<sub>2</sub>, atīṃdrayaḥ J, ataṃtritaḥ W<sub>1</sub> 98a tadā ] AM<sub>2</sub>W<sub>1</sub>D<sub>YS</sub>Y<sub>CM</sub>; tathā PTM<sub>1</sub>, tato β, sadā JW<sub>1</sub>V, yathā Y<sub>TU</sub> • vicitra° ] vā citta° Y<sub>TU</sub>, vicintya Y<sub>CM</sub> 98b yo-gino ] jāyate M<sub>1</sub>βY<sub>TU</sub>Y<sub>CM</sub>, yoginā J, yoginām VD<sub>YS</sub> • jāyate ] yogino M<sub>1</sub>βY<sub>TU</sub>Y<sub>CM</sub> • dhruvam ] drḍham P<sup>pc</sup>, drvam P<sup>ac</sup>, yogī β 98c °śrutir dūradṛṣṭiḥ ] °drṣṭir dūraśru-tiḥ β 98d kṣaṇād dūra° ] kṣaṇād dūra° β, kṣaṇādura° JW<sub>2</sub>, kṣaṇaṃ dūra° Y<sub>CM</sub> • °gamas ] °gatis M<sub>1</sub>AM<sub>2</sub>P<sub>T</sub> 99a °siddhiḥ ] °siddhi M<sub>1</sub> • °rūpatvam ] δY<sub>TU</sub>; °cārit-vam W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>Y<sub>CM</sub>, °cārīttvam J, °cārītvam V, °cāratvam P<sub>T</sub> 99b °karaṇaṃ ] °karaṇāt M<sub>1</sub>, °karaṇī Y<sub>TU</sub> • adṛśyakaraṇaṃ tathā ] tathādrśyapadaṃ bhavet P<sub>T</sub> 99c °mūtrapra° ] °mūtropa° P<sub>T</sub> 99d lohānāṃ svarṇatā tathā ] P; *hānāṃ svarṇatā tathā T, niḥsaṃgo jāy-ate tathā M<sub>1</sub>, tāmrakāñcanatā A, tāmrokāñcanatā M<sub>2</sub>, lohādināṃ suvarṇatā D<sub>YS</sub>, lohādināṃ ca svarṇatā JW<sub>2</sub><sup>ac</sup>V, lohādināṃ suvarṇitā W<sub>1</sub>, lohādināṃ ca surṇatā W<sub>2</sub><sup>pc</sup>, lohādeḥ svarṇatā bhavet Y<sub>TU</sub>, lauhānāṃ svarṇatā tathā P<sub>T</sub> 100a khecaratvam ] kheracetvam W<sub>2</sub>, khe gatis ta° Y<sub>TU</sub> • ca jāyante ] M<sub>1</sub>; ca jayate P, ca jāyate, TA (unm.), ca jāyeta M<sub>2</sub>, hi jāyeta β, tathānyat tu W<sub>1</sub>W<sub>2</sub>VD<sub>YS</sub>, tathānya tu J<sub>1</sub>, tathānye tu J<sub>2</sub>, °sya jāyeta Y<sub>TU</sub>, tathā syāc ca P<sub>T</sub> 100b satatā° ] saṃtatā° PTβY<sub>TU</sub>, tattadā° M<sub>2</sub> • °yogataḥ ] °yoginaḥ D<sub>YS</sub> 100c tathā ] PTM<sub>1</sub>β; sadā Y<sub>TU</sub>, tadā cett. • °matā ] °matāṃ β • bhāvyam ] bhavyam W<sub>2</sub> 100d yoginā ] M<sub>2</sub>W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>Y<sub>TU</sub>P<sub>T</sub>; yogānāṃ PT, yogināṃ M<sub>1</sub>AβJV</footnote>

<footnote>99ab marginal addition in M₁ 99 om. β</footnote>
एते विश्वा महासिद्धेन रमेत्तेषु बुद्धिमान् ।
न दर्शयेच्च लोकाय स्वसामर्थ्य च सर्वदा ॥१०१॥

कदा चिदर्शयेत्पीत्या भक्तियुक्ताय वा पुनः ।
यथा मूको यथा मूढो यथा बघिर एव वा ॥१०२॥

तथा वर्तेत लोकेषु स्वसामर्थ्यस्य गुप्तये ।
नो चेच्छिष्या हि बहवो भवन्त्येव न संशयः ॥१०३॥

स्वस्वकार्येषु योगीन्द्रं प्रार्थयन्ति न संशयः ।

101a-105b Yogacintāmaṇi p.272 101c-105b Brhatkhecarīprakāśa f.10r5-9 102c-105b Yogatattvopaniṣad 77a-78d

101a ete ] ghnaṃti M₁ • vighnā ] vighnāḥ DYS • °siddher ] M₂βW₁DYS YTU ; °sid-dheḥ PT, °siddhiṃ M₁, °siddhe JW₂, °sirddhe V, °siddhyai PT 101b ramet ] PTBp- W₁DYS YTUPT ; sajje M₁, sajjet AM₂, ramam JV, rame BA W₂ • buddhimān ] siddhimān T 101c na darśayec ca ] TM₁AβW₁DYS K; sa darśayec ca P, naddarśayet J₁ (unm.), na darśayet J₂ (unm.), na darśaye[ttu] W₂, na darśayet Vᵃ (unm.), na darśayed vai Vᶜ, na darśayet sva° YTU, saṃdarśayen na YCM, na śi layet tu PT • lokāya ] M₁Aβ; lokasya PT, °sāmārthyam YTU, lokānām YCM, kasmai cit cett. 101d svasāmarthyam ] yasya kasyāpi yogi° YTU • ca ] PTJK; hi M₁AM₂βW₁W₂VDYS PT, °rāṭ YTU, ka° YCM • sarvadā ] °dā cana YCM 102a dattātreyah add. M₁ • darśayet ] darśayat J₂ • prītyā ] marttyo PT 102b °yuktāya vā punaḥ ] °yukto yadā punaḥ M₁ 102c yathā ] tathā J • mūko ] δYCM; mukto β, mūrkho cett. • mūko yathā mūḍho ] mūḍho yathā mūrkho YTU 102d vā ] ca M₁AM₂ • badhira eva vā ] vai badhiro janaḥ YCM 103a varteta ] vataita J₁J₂ • lokeṣu ] lokasya PT YTU 103b svasāmarthyasya ] svasya sāmārthya° P, svasāmarthya[ṣya] J₁ᶜ, svasāmarthyam J₁ª (unm.), syasāmarthyam J₂ (unm.), svasāmarthyasva° V 103c no cec chiṣyā hi ] TβW₁DYS YCM PT K; no ced divyā hi P, no ced vighnā bha° M₁, no ced vidyā bha° AM₂, no [sa] chiṣy[ā]hi J₁, no chiṣya hi J₂ (unm.), tataḥ *iṣyā hi W₂ᶜ, *o*° *iṣyā hi W₂ª, no tach chiṣyā hi V • hi bahavo ] °vaty eva hi M₁, °vaty eva AM₂ (unm.) 103d bhavanty eva na ] vīryahīnā na M₁AM₂ • bhavanty eva pri° β, bhava[n]ty eva [ca] J₁, bhavaty eva na J₂, bhaveyur na ca YCM • saṃśayah ] °yaṃkarāḥ β 104a svasvakāryeṣu yogīndraṃ ] βJ₁W₁VP_TK; svakāryeṣu ca ye taṃdrāḥ M₁, svasvakāryeṣu yogiṃniṃdraṃ J₂ (unm.), śiṣyāś ca svasvakāryeṣu YTU, svakāryāt te 'pi YCM 104b prārthayanti ] prārthayaṃti W₂, cyavayeyur YCM, prarthayante PT • na saṃśayah ] janāḥ sadā PT

99c-100b found after 100d in M₁ 104ab om. PTAM₂DYS
तत्कर्मकरणव्यग्रः स्वाभ्यासे विस्मृतो भवेत् ॥१०४॥

अभ्यासेन विहीनस्तु ततो लौकिकतां ब्रजेत् ।
अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम् ॥१०५॥

एवं भवेद्धटावस्था सतताभ्यासयोगतः ।
अनभ्यासेन योगस्य वृथागोष्ठ्या न सिध्यति ॥१०६॥

तस्मात्सर्वप्रयन्नेन योगमेव समभ्यसेत् ।

[परिचयावस्था]

ततः परिचयावस्था जायते श्भ्यासयोगतः ॥१०७॥

वायुः परिचितो यत्नादप्निना सह कुण्डलीम् ।

106-108 Yogatattvopaniṣad 79-82 108 Śārṅgadharapaddhati 4399, Haṭhapradīpikā 4.62

104c tatkarmakaraṇavyagraḥ ] M₁JW₁W₂DYSPT; tatkarmakaraṇavyagra PctYCM, tatkarmakaraṇād yatra Pac, tatkarmakaraṇavyagrāt AM₂, tatkarmakāraṇātyugra β, tatkarmakaraṇe vyagraḥ VK, tattatkarmakaravyagraḥ Y_TU 104d svābhyāse ] svabhāse M₁, svātmābhyā° AM₂, syābhyāso βYCM • vismṛto ] °sāsmṛtir A, °se smṛtir M₂, vistṛto β 105a °āsena vi° ] °āsam ca vi° M₁, °osena vi M₂, °āsana va° J 105b tato ] tatau W₁ • °tāṃ vrajet ] °m ācaret YCM 105c avismṛtya ] avismṛta P, avismṛtvā M₂, avismṛ J₂ (unm.), avismṛtyaṃ V 105d abhyaset tad ] abhyāse tad M₁A, abhyāsāt tad B_APT, abhyāsenāpy B_BP, abhyase tad J₂ 106a bhaved ] bhavet AM₂βV • ghaṭāvasthā ] puṭāvasthā P, dhaṭhāvasthā Y_TU 106b satatābhyāsayogataḥ ] PTM₁B_BPV; santatābhyāsayogataḥ AM₂B_A Y_TU, satābhyāsaś ca yogataḥ J, sadābhyāsasya yogataḥ W₁, sadābhyāsa[sya] yogataḥ W₂, sadābhyāsasya yoginaḥ DYS, sahajābhyāsayogataḥ PT 106c anabhyāsena ] anābhyāsena PT, anabhyāsava° Y_TU • tac caiva ] B_A; taṃ caiva PT, sarvaṃ ca M₁AM₂, tac caivaṃ B_BP, yogena JW₂V, yogasya W₁DYS, °taś caiva Y_TU, yogo 'yaṃ PT 106d vṛthā° ] vṛdhā T • °goṣṭhyā ] yogo PTM₁ 107a tasmāt ] tatstāt J₁, tatastāt J₂ (unm.) 107b eva ] etaṃ PT • samabhyaset ] sadābhyaset ADYSY_TU 107d bhyāsa° ] °bhyāsam J₁ 108a paricito yatnād ] AM₂B_BPHPY_TUPT; paricayo yatna P, paricayo yatnād TM₁, paricito yasmād B_A-SPHPd, saṃprerito yatnād W₁DYS, puritāt prayatnād J₁, pūritāt prayatnād J₂, pari[ci]to yatnād W₂, pūritāt prayatnād V 108b agninā ] ātmanā PT • saha ] sāha V • kuṇḍalim ] kuṇḍalim Pac, kuṇḍali J, kuṃḍali B_BPV, kuṇḍalin PT
बोधयित्वा सुषुम्नायां प्रविशेदनिरोधतः ॥१०८॥

वायुना सह चित्तं च प्रविशेच्छ महापथम् ।
महापथं श्मशानं च सुषुम्नाप्येकमेव हि ॥१०९॥

नाम्ना मतान्तरे भेदः फलभेदो न विद्यते ।
वर्तमानं भविष्यं च भूतार्थं चापि वेत्त्यसौ ॥११०॥

यस्य चित्तं सपवनं सुषुम्नां प्रविशेदिह ।

[धारणा]

भाव्याननर्थान्विज्ञाय योगी रहसि यत्नतः ॥१११॥

पञ्चधा धारणं कुर्यात्तत्तद्भूतभयापहम् ।

<footnote>111ab Yogatattvopaniṣad 83ab 111c–112b Yogacintāmaṇi pp.231</footnote>

<footnote>108c bodhayitvā ] bhāvayitvā Y_TU 108d anirodhataḥ ] P<sup>pc</sup>TM<sub>2</sub>βY<sub>TU</sub>Ś<sub>P</sub>H<sub>P</sub>; anirodhakaḥ P<sup>ac</sup>, atirodhataḥ M<sub>1</sub>, vāyunā tataḥ A, avirodhataḥ πD<sub>YS</sub>H<sub>P</sub><sup>bl</sup>P<sub>T</sub> 109a cittam ca ] TM<sub>1</sub>-AM<sub>2</sub>β; cittam tu P<sup>pc</sup>JW<sub>2</sub>VD<sub>YS</sub>P<sub>T</sub>, cintaṃ ca P<sup>ac</sup>, citam tu W<sub>1</sub> 109b praviśec ] praviveśe T (unm.) 109c °pathaṃ ] °patha M<sub>1</sub> • °pathaṃ śmaśānaṃ ] °śmaśānaṃ proktaṃ A, °pathaśmaśānaṃ A, *śmanaṃ J<sub>1</sub>, veśmaṇaṃ J<sub>2</sub> 109d °āpy ekam eva hi ] PM<sub>1</sub>βVD<sub>YS</sub>P<sub>T</sub>; °āpy eka eva hi TAM<sub>2</sub>, āyaikamaṃ bahi J, °āyaikam eva hi W<sub>2</sub> 110a nāmnā ] PTβJW<sub>2</sub>V; nāma° M<sub>1</sub>AM<sub>2</sub>, nāmnāṃ W<sub>1</sub>D<sub>YS</sub>, nānā° P<sub>T</sub> • matāntare bhedaḥ ] °bhedo matānāṃ tu M<sub>1</sub>, °bhedo mahāntas tu AM<sub>2</sub>, matāntare bhedaḥ P<sub>T</sub> 110b phala° ] phale JW<sub>2</sub>VD<sub>YS</sub> 110c varttamānaṃ ] varttamāno M<sub>1</sub>, varttamāna V • bhaviṣyaṃ ] bhaviṣyac M<sub>2</sub>D<sub>YS</sub> 110d vetty asau ] W<sub>1</sub>D<sub>YS</sub>P<sub>T</sub>; vetsyase P, vety asau TM<sub>1</sub>AM<sub>2</sub>W<sub>2</sub>, veṣṭhiyam B<sub>B</sub>B<sub>P</sub>, vety ayam B<sub>A</sub>, cety asau JV 111a yasya cittam ] tasmāc ca taṃ M<sub>1</sub>, tasmāc cittam AM<sub>2</sub>, yasya citte J • sapavanaṃ ] savasanaṃ PT, ca pavanaḥ M<sub>1</sub>, ca pavanaṃ AM<sub>2</sub>, savapaṇaṃ B<sub>A</sub>, svapavaṇaṃ Y_TU 111b suṣumnāṃ ] suṣumnā PTM<sub>1</sub>JW<sub>1</sub> • praviśed ] pravi[śe]d V • iha ] divāJP<sub>T</sub>, i* W<sub>2</sub>, ivam V 111c bhāvyān anarthān ] AM<sub>2</sub>; bhavyāny arthāni PTM<sub>1</sub>, bhāvyān arthān sa W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>, bhāvyān arthān su° M<sub>1</sub>, bhāvyāny arthāni β, bhavyān arthā sa J, bhavyān arthān sa V, bhavyān arthān an° Y<sub>CM</sub>, bhavyābhavye ca P<sub>T</sub> • vijñāya ] °arthān vai Y<sub>CM</sub> 111d yogī ] yogi W<sub>2</sub>, jñātvā Y<sub>CM</sub> 112a pañcadhā ] pañca vā PTβ • dhāraṇaṃ ] dhāraṇāṃ V 112b tattad° ] atad J<sub>1</sub> • °āpaham ] °āvaham T</footnote>

<footnote>109b–116d missing from *photographs* B<sub>B</sub></footnote>
पृथिवीधारणं वक्ष्ये पार्थिवेभ्यो भयावहम् ॥११२॥

नाभेरधो गुदस्योर्ध्वं घटिकाः पञ्च धारयेत् ।
वायुं ततो लभेत्पृथ्वीधारणं तद्ध्रयापहम् ॥११३॥

पृथिवीसंभवो मृत्युर्न भवेदस्य योगिनः ।
नाभिस्थाने ततो वायुं धारयेत्पञ्च नाडिकाः ॥११४॥

ततो जलाद्भयं नास्ति जलमृत्युर्न योगिनः ।
नाभ्यूर्ध्वमण्डले वायुं धारयेत्पञ्च नाडिकाः ॥११५॥

आभ्रेयधारणा सेयं न मृत्युस्तस्य वह्नि ।

113a-116b Śāṅgadharapaddhati 4393-4395 113-119 Yogacintāmaṇi pp.231-232, Yogasid-dhāntacandrikā pp.133-34 115ab Yogatattvopaniṣad 90cd

112c dhāraṇaṃ ] dhāraṇāṃ AV • vakṣye ] δW₁DᵧSPT; vakṣyet J, vakṣyet W₂ᶜV, vakṣet W₂ᵃc 112d pārthivebhyo ] pārthiveśo V • °āpaham ] M₂W₁W₂VDᵧS; °āvaham PTM₁PTₜ, °āpahāṃ A, °āpahe J 113a gudasyo° ] gudād ū° A, gudastho° DᵧS, guḍhasyo° W₁, gu-darsyo° V 113b ghaṭikāḥ ] ghuṭikā β, ghaṭikā JV, dhārayet YₛC • dhārayet ] nāḍikāḥ YₛC 113c vāyuṃ tato labhet ] Śp; vāyuto na labhet PTM₁, pādādito gatā A, vāyuto laya pr° M₂, vāyavo labhate BBP, vāyo na labhate BA, vāyuṃ bhavet tato DᵧS, vāyu tato bhavet JW₂YₛC, vāyuṃ tato bhavet W₁VYₛCPT • prthvi° ] °thvi yā M₂, prthviṃ W₁ 113d dhāraṇaṃ tadbhayāpaham ] JW₁W₂DᵧSPT; dhāraṇāt tadbhayāvaham PTM₁, dhāraṇā tatbhayāpahā AM₂, dhāraṇāt tadbhayāpahā β, dhāraṇāṃ tadbhayāpahāṃ V, dhāraṇaṃ ced bhayāpaham YₛC, dhāraṇā ced bhayāpahā YₛC 114a °saṃbhavo mṛtyur ] PTAβŚpYₛC; °saṃbhavān mṛtyur M₁, °saṃbhavān mṛtyuḥ M₂, °saṃbhavāt tasya Pₜ, °saṃbhavas tasya cett. 114b na bhaved asya yoginaḥ ] PTM₁M₂βŚp; na bhavet tasya yoginaḥ AYₛCYₛC, na mṛtyur yogino bhavet cett. 114c °sthāne tato ] °sthānagato BA • vāyuṃ ] vāyur V 114d nāḍikāḥ ] nāḍibhiḥ PT 115a jalād ] jala° Pₜ 115b jala° ] jale VYₜUYₛCYₛC • mṛtyur na ] mṛtyuṃ ca BA • yoginaḥ ] yogataḥ M₁, vidyate YₜU • iti jaladhāraṇā add. β 115c °ūrdhva° ] °ūrdhvaṃ YₛC • °maṇḍale ] °maṅguler P, maṃgale T, māgaṃaṃ BA, maṃ-galo BB • vāyuṃ ] vāyur M₁ 115d dhārayet ] dhārayat J₂, ghaṭikāḥ YₛC • nāḍikāḥ ] nāḍikāṃ PT, dhārayet YₛC 116a āgneyadhāraṇā seyam ] AM₂JW₁DᵧS; ājñeyadhāraṇā neyam P, **dhāraṇā seyam T, āgneyi dhāraṇā seyam M₁ŚpPT, agnayadhāriṇaṃ BA (unm.), agni yathā vidhan BP (unm.), āgne [yī] dhāraṇā seyam W₂, āgnīyadhāraṇā seyam V, āgneyi dhāraṇā ceyam YₛCYₛC 116b na mṛtyus tasya vahninā ] mṛtyus tasya na vahninā Śp

112 om. BA 112cd om. BP 113 om. M₁ 115 om. BP 116ab found before 115 J • sadā vicitrasāmarthyam yogino jāyate dhruvam add. DᵧS
न द्युते शरीरं च प्रविष्टस्यामिकुण्डके ॥ ११६ ॥

नाभिभ्रृष्टाणमध्ये तु प्रदेशत्रयसंमिते ।
धारयेत्पञ्च घटिका वायुं सैषा हि वायवी ॥११७॥

धारणा न तु वायोस्तु भयं भवति योगिनः ।
भ्रृमध्यादुपरिष्टातु धारयेत्पञ्च नाडिकाः ॥११८॥

वायुं योगी प्रयत्नेन सेयमाकाशधारणा ।
आकाशधारणां कुर्वन्मृत्युं जयति तत्त्वतः ॥११९॥

<footnote>116cd Yogatattvopaniṣad 94ab 118a–119b Śārṅgadharapaddhati 4397–4398</footnote>

<footnote>116c dahyate ] dahyataś β • ca ] hi $P_T$ 116d praviṣṭasyāgni° ] PTM₂$Y_{TU}$; praviṣṭasyagni° M₁, praviśed agnikuṇḍake A, prakṣipto vahni° $D_{YS}$, [pra]kṣipyagni° $J_i^{ac}$, pakṣit-sāpyagni° $J_i^{ac}J_2$, prakṣipto 'py agni° W₁, prakṣipto py a[gni]° W₂, prakṣiptāpy agni° V, praviṣṭe cāgni° $Y_{CM}Y_{SC}$, pratiṣṭhet āgni° Bₐ, pratiṣṭhed agni° Bₚ • °kuṇḍake ] °kumbhakam PT, °maṇḍalam β, °maṇḍale $Y_{TU}$, °saṃstare $Y_{CM}Y_{SC}$ • ity agnidhāraṇā add. β 117a nābhibhrūghrāṇa° ] M₂β$Y_{CM}Y_{SC}$; nābhibhūghrāṇa° PT, udaraghrāṇa° M₁, udaraprāṇa° A, nābhibhruvor hi $πD_{YS}$ • °madhye ] °madhyam M₁ 117b pradeśatraya° ] PTβW₁-DYS$Y_{SC}$; praviśetraya° M₁, viśed indriya° A, prādeśamātra° M₂, sadeśa° JW₂V, prādeśatraya° $Y_{CM}$, prādeśadvaya° $P_T$ • °saṃmite ] M₂β$Y_{CM}Y_{SC}$; °sammitaṃ PTM₁, °saṃmataṃ A, °saṃyute W₁W₂VDYS, saṃyutaṃ J 117c dhārayet ] dhāraṇā M₁A, dhārayat β • ghaṭikā ] ghaṭikāṃ β, ghaṭikāḥ $D_{YS}$ 117d väyum ] dhāra° M₁, väyor AM₂, väyu βJV • saisā ] saikṣā P, °ṇaiṣā M₁, eṣā AM₂, śeṣā β, saiva $P_T$ • hi ] ca $Y_{CM}Y_{SC}$ • väyavī ] dhāraṇā M₂ 118a dhāraṇā ] TJW₁W₂$Y_{SC}$; dāruṇā P, dhāraṇe AM₂$Y_{CM}$, dhāraṇaṃ β-, dhāraṇān VDYS • na tu väyos tu ] santu väyos tu P, na tu väyos tu β, na vä yas tu V (unm.), naiva väyos tu $Y_{CM}Y_{SC}$, °t tasya väyos tu $P_T$ • dhāraṇā na tu väyos tu ] na tu väyoḥ kathaṃ cit tu M₁ 118b bhayaṃ bhavati yoginaḥ ] δ$Y_{CM}Y_{SC}$; bhayaṃ bhavatu yoginaḥ β, yogino hi bhaved bhayam π, yogino hi bhayaṃ bhavet $D_{YS}$, yogino na bhayaṃ bhavet $P_T$ • iti väyudhāraṇā add. β 118c bhrūmadhyād ] bhrūmadhye β, bhrūmadhyasy° $Ś_p$ • upariṣṭāt ] upaviṣṭāt P, upari*T, upari tu β, upaviṣṭā J, upariṣṭhāt V, °opariṣṭāc $Ś_p$ • tu ] ca $Ś_p$ 118d nāḍikāḥ ] nāḍikām PT, nāḍikā J₂V 119b seyam ] niyam P, vyayam β, saivam π • °dhāraṇā ] °dhāriṇā P 119c °dhāraṇāṃ ] °dhāraṇaṃ δBₐBₚW₂$^{ac}$ • kurvan ] kuryān M₁ 119d tattvataḥ ] tadbhayam PT, adbhutaṃ BₐBₚ, cādbhutaṃ Bₐ, niścitam $Ś_p$, śāśvatam $Y_{CM}$</footnote>
यत्र तत्र स्थितो वापि सुखमत्यन्तमश्लुते ।
एवं च धारणाः पञ्च कुर्याद्योगी विचक्षणः ॥१२०॥

ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते ।
इत्येवं पञ्चभूतानां धारणां यः समभ्यसेत् ॥१२१॥

ब्रह्मणः प्रलये वापि मृत्युस्तस्य न विद्यते ।

[ध्यानम्]

समभ्यसेत्तदा ध्यानं घटिकाः षष्टिमेव च ॥१२२॥

वायुं निरुध्य ध्यायेत्तु देवतामिष्टदायिनीम् ।

120a-121b Yogatattvopaniṣad 102a-103b 120c-122b Yogacintāmaṇi p.232 122-124 Yo-gatattvopaniṣad 103c-105b 122c-124b Yogacintāmaṇi p.239 123 Bṛhatkhecariprakāśa f.97r11'-f.97v1

120a yatra tatra ] *D<sub>YS</sub>*Ś<sub>P</sub>*P<sub>T</sub>*; yatra yatra PT, yatra kutra M<sub>1</sub>AM<sub>2</sub>β*Y<sub>TU</sub>*; tatra tatra JW<sub>1</sub>W<sub>1</sub>V • sthito vāpi ] sthitam vāyum P, stha*** T 120b ity āśadhāraṇā add. B<sub>A</sub>, ākāśadhāraṇā add. B<sub>B</sub> 120c ca ] tu M<sub>1</sub> • dhāraṇāḥ ] dhāraṇāḥ PT, dhāraṇā V 120d vicakṣaṇaḥ ] vidhānataḥ *P<sub>T</sub>* 120cd evaṃ paṃcavidhām kurvan dhāraṇām yogipuṃgavaḥ B<sub>A</sub>B<sub>B</sub> 121a drḍhaśariraḥ syān ] dhruvā śariras syān P, drḍhaśarīra syān TM<sub>1</sub>JV, drḍhaśarīrasya M<sub>2</sub>-Y<sub>CM</sub>*P<sub>T</sub>* 121c ity evaṃ pañcabhūtānām ] iti pañcavidhā bhūta° PT, iti paṃcavidhām bhūtām bhūta B<sub>A</sub> (unm.), evaṃ pañcavidhā bhūta° *Y<sub>CM</sub>* 121d dhāraṇām yaḥ ] B<sub>A</sub>π*Y<sub>TU</sub>*; dhāraṇāś ca AM<sub>2</sub>, dhāraṇā yā PT, dhāraṇaṃ ca M<sub>1</sub>, dhāraṇaṃ yaḥ *D<sub>YS</sub>*P<sub>T</sub>*; dhāraṇā yaḥ Y<sub>CM</sub> 122a pralaye vāpi ] TM<sub>1</sub>AW<sub>2</sub>*D<sub>YS</sub>*P<sub>T</sub>*; pralayo vāpi PJW<sub>1</sub>V, pralayenāpi M<sub>2</sub>*Y<sub>TU</sub>*Y<sub>CM</sub>, pralaya vāpi B<sub>A</sub>, pralaye dyāpi B<sub>P</sub> 122b mṛtyus tasya ] M<sub>1</sub>AM<sub>2</sub>π*D<sub>YS</sub>*; tasya mṛtyur PTβ*Y<sub>CM</sub>*P<sub>T</sub>, na sīdati *Y<sub>TU</sub>* • na vidyate ] mahāmatiḥ *Y<sub>TU</sub>* • iti dhāraṇā || atha dhyānalakṣaṇaṃ || add. M<sub>1</sub> 122c tadā ] M<sub>1</sub>AM<sub>2</sub>βπ*D<sub>YS</sub>*; tathā PT*Y<sub>TU</sub>*P<sub>T</sub>, tato Y<sub>CM</sub> • dhyānaṃ ] jñānaṃ P 122d ghaṭikāḥ ] ghaṭikā δβW<sub>2</sub>V*Y<sub>TU</sub>* • ṣaṣṭim eva ca ] ṣaṭkam M<sub>1</sub>, ṣaṣṭir eva vā A, saptam eva ca V 123a vāyum nirudhya dhyāyet tu ] π*D<sub>YS</sub>*K; vāyur nimadhyam ākāśa PT, vāyum nirodhayed evam M<sub>1</sub>, vāyum nirudhya cākāśe AM<sub>2</sub>, vāyum āruddhya cākārām B<sub>B</sub>-B<sub>P</sub>, vāyum āruddhya cākāśa B<sub>A</sub>, vāyum nirudhya cākāśe *Y<sub>TU</sub>*; vāyum nirudhya yām kām cid Y<sub>CM</sub>, vāyum nirudhya tām dhyāyet *P<sub>T</sub>* 123b °dāyinīm ] °dāyini B<sub>A</sub>, °dāyinī J, °dām iti *Y<sub>TU</sub>*; °sādhinīm *P<sub>T</sub>* • devatām iṣṭadāyinīm ] abhīṣṭaphaladāyakam M<sub>1</sub>

121c-122b *om*. B<sub>B</sub>
## सगुणं ध्यानमेतत्स्यादणिमादिगुणप्रदम् ॥ १२३ ॥

निर्गुणं खमिव ध्यात्वा मोक्षमार्गं प्रपद्यते ।

[समाधिः]

निर्गुणध्यानसंपन्नः समाधिं च ततो ऽभ्यसेत् ॥ १२४ ॥

दिनद्वादशकेनैव समाधिं समवास्युतात ।
वायुं निरुध्य मेधावी जीवन्मुक्तो भवेद् ध्रुवम् ॥ १२५ ॥

समाधिः समतावस्था जीवात्मपरमात्मनोः ।
यदि स्वदेहमुत्स्तष्टमिच्छा चेदुत्सृजेत्स्वयम् ॥ १२६ ॥

<footnote>124c–128b Yogacintāmaṇi p.244 125c–130b Yogatattvopaniṣad 105c–111b 126ab Śārṇ-gadharapaddhati 4488ab 126ab Bṛhatkhecariṇprakāśa f.101r²⁻³</footnote>

<footnote>123c **saguṇaṃ dhyānaṃ** etat syād ] *Y*<sub>TU</sub>; **saguṇaṃ** dhyānam etasya P, **saguṇaṃ** dhyānam eta syā M<sub>1</sub>, **saguṇaṃ** dhyānam eta syād A, **saguṇadhyānam** etasya M<sub>2</sub>B<sub>A</sub>, **saguṇadhyānaṃ** etat syād B<sub>B</sub>B<sub>P</sub>*P*<sub>T</sub>, **saguṇadhyānam** evaṃ syād JW<sub>1</sub>W<sub>2</sub>*D*<sub>YS</sub>, **saguṇadhyānam** eva syād V, na **guṇadhyānam** etat tu hy *Y*<sub>CM</sub>, **saguṇaṃ** dhyānam evaṃ syād K 123d °guṇa° ] °sukha° *P*<sub>T</sub> 124a kham iva ] tu [tato] W<sub>2</sub> • dhyātvā ] dhyayen *P*<sub>T</sub> 124b °padyate ] °vart-tate M<sub>1</sub>*P*<sub>T</sub> 124c nirguṇa° ] nirguṇaṃ JW<sub>2</sub><sup>ac</sup> • °saṃpannaḥ ] °m etac ca β, °yuktasya *Y*<sub>TU</sub> • °pannaḥ ] °panno M<sub>2</sub> 124d samādhiṃ ca ] samādhi sva° M<sub>1</sub>, samādhiś ca AM<sub>2</sub>, samādhiḥ cā J, samādhiṃ sam° *Y*<sub>TU</sub> • tato 'bhyaset ] °tato bhavet M<sub>1</sub>AM<sub>2</sub>, °avāpnuyāt *Y*<sub>TU</sub> 125a dinadvādaśakenaiva ] dinena dvādaśenaiva *Y*<sub>CM</sub> 125b samādhiṃ ] samādhi B<sub>A</sub>J<sub>1</sub>V 125d jīvan° ] japan° M<sub>1</sub> • bhaved dhruvam ] PM<sub>1</sub>Aβ*D*<sub>YS</sub>*Y*<sub>CM</sub>*P*<sub>T</sub>; bhavedhru-vam TJW<sub>1</sub>, [bha]vedhruvam W<sub>2</sub>, bhavet dhruvam V, bhavaty ayam *Y*<sub>TU</sub> 126a samādhiḥ samatāvasthā ] samādhis tu samāvasthā P, samādhiś ca samāvasthā M<sub>2</sub>, samādhi samatā-vasthā V, samādhiḥ samatābhāvo K 126b °ātmanoḥ ] °ātmanaḥ JV 126c yadi ] yatiḥ A • svade° ] δβ*Y*<sub>TU</sub>; syād de° JW<sub>1</sub>*VD*<sub>YS</sub>*P*<sub>T</sub>, syā[dt de]° W<sub>2</sub>, syade° *Y*<sub>CM</sub> • utsraṣṭum ] PW<sub>1</sub>*D*<sub>YS</sub>*Y*<sub>TU</sub>*Y*<sub>CM</sub>*P*<sub>T</sub>; atsraṣṭum T, utsṛṣṭuṃ M<sub>1</sub>AM<sub>2</sub>βW<sub>2</sub><sup>pc</sup>V, utsṛṣṭaṃ JW<sub>2</sub><sup>ac</sup> 126c–127b śarīreṃdryād iva priyaṃ | iṃdryo bahuvidhāyaiva svādi karma śubhāśubhaṃ || M<sub>1</sub> 126d icchā ] icchec AB<sub>A</sub>*Y*<sub>CM</sub> • ced utsṛjet svayam ] AM<sub>2</sub>W<sub>1</sub>W<sub>2</sub>V*Y*<sub>TU</sub>*Y*<sub>CM</sub>*P*<sub>T</sub>; ced utyajecchayā PTM<sub>1</sub>, cche*tyajet svayam B<sub>B</sub>B<sub>P</sub>, ced udvrajet svayam B<sub>A</sub>, ced utsṛje[t] svayam J<sub>1</sub>, ced utsṛje svayam J<sub>2</sub>, tad utsṛjet svayam *D*<sub>YS</sub></footnote>

<footnote>123c–124b *om*. J</footnote>
परब्रह्मनि लीयेत त्यक्तवा कर्म शुभाशुभम् ।
अथ नो चेत्समुत्स्पष्टुं स्वशरीरं यदि प्रियम् ॥ १२७॥

सर्वलोकेषु विचरेदणिमादिगुणान्वितः ।
कदा चित्स्वेच्छया देवो भूत्वा स्वर्गे ६पि संचरेत् ॥१२८॥

मनुष्यो वापि यक्षो वा स्वेच्छया हि क्षणाद्भवेत् ।
सिंहो व्याघ्रो गजो वा स्यादिच्छया जन्तुतां ब्रजेत् ॥ १२९॥

यथेष्टमेवं वर्तेत योगी विद्वान्महेश्वरः ।
कविमार्गो ६यमुक्तस्ते सांकृते ६षट्खयोगतः ॥ १३०॥

सिद्धानां कपिलादीनां मतं वक्ष्ये ततः परम् ।

129c-130b Bṛhatkhecariṇrakāśa f.101r7-8 131 Bṛhatkhecariṇrakāśa f.101v3-4 131cd Yo-gatattvopaniṣad 111cd

127a para°] svayaṁ A, paraṁ M₂Pₜ, pare YCM, paraṁ M₂Pₜ • °brahmaṇi] braṁhmaṇi
V • liyeta] liyyante β, liyate W₁DYS, 1[ī]yatet J₁ᶜ, lāyatet J₁ª 127b tyaktvā karma śub-
hāsubham] na tasyotkrāntir iṣyate Yₜ 127c atha] adha T, alaṁ A • no cet] no cec P,
ne chec T, cen no W₁DYS, yenā J₁ᶜ, yeno J₁ªJ₂, [ce]n not W₂, yena V • samutsraṣṭuṃ] β-
DYS Yₜ YCM; ca saṃsraṣṭuṃ P, ca saṃsṛṣṭaṃ T, samutsṛṣṭaṃ M₁J₁W₂ªVPₜ, samutsṛṣṭuṃ
AM₂W₂ᶜ 127d °śarīraṃ] °śarīra T, śa[ri]raṃ J₁ • yadi priyam] priyaṃ yadi Yₜ
128a sarvalokeṣu] samalokeṣu PT, salokaikeṣu A • vicared] vicarann M₁, viharann Yₜ
128c cit svecchayā] ci svechayaṁ T • devo] devaḥ M₂ 128d svarge] svargo J₂ •
'pi saṃcaret] mahītale AM₂, 'pi saṃbhave β, mahīyate Yₜ 129a yakṣo] yukto T, yoṣā
β, paksī J₁ 129b hi kṣaṇād] πDYS; pi kṣaṇād PTYₜPₜ, vīkṣaṇā M₁, vīkṣaṇāt AM₂,
prekṣaṇo BBBP, pekṣaṇā BA 129c vyāghro] vyāghra M₂ • vā syād] vāśvaḥ Yₜ, vāpi
Pₜ 129d icchayā] svecchayā M₂Yₜ, icchāto Pₜ • jantutāṃ] jemutāṃ A, bahutāṃ
M₂Yₜ, jaṃtutā J, jantunāṃ DYS, anyajan° Pₜ • vrajet] *ntunāṃ β, iyāt Yₜ, °matām
Pₜ 130a yatheṣṭam] yadīṣṭham BBBP, yad iṣṭam • evaṃ] eva M₁AM₂βYₜPₜ, eve W₁
• varteta] dhatte tu BBBP, thartte tu BA 130b yogī vidvān maheśvaraḥ] W₁W₂VDYSPₜ;
yogī yadvaśahetutaḥ P, yogī yad achetvan maheśvaram T (unm.), sa yogī ca maheśvaraḥ M₁,
yogī yadvan maheśvaraḥ AM₂, yogī yad yan maheśvaraḥ β, yogī vidyan maheśvaraḥ J, yad
vā yogī maheśvaraḥ Yₜ 130c kavi°] JW₁W₂DYS; karma° PT, kapi° M₁BAV, tapo° AM₂,
api BBBP • 'yam uktas te] °payuktaṃ te Pₜ 130d sāṃkṛte] yamādya° A 130d iti
dhyānalakṣaṇaṃ || atha mudrālakṣaṇaṃ add. M₁ 131b vakṣye] vakṣya J
अभ्यासभेदतो भेदः फलं तु सममेव हि ॥१३१॥

[महामुद्रा]

महामुद्रां प्रवक्ष्यामि भैरवेणोक्तमादरात् ।
पार्षिण वामस्य पादस्य योनिस्थाने नियोजयेत् ॥१३२॥

प्रसार्य दक्षिणं पादं हस्ताभ्यां धारयेहृदम् ।
चिबुकं हृदि विन्यस्य पूरयेद्वायुना पुनः ॥१३३॥

कुम्भकेन यथाशक्त्या धारयित्वा तु रेचयेत् ।
वामाङ्गेन समभ्यस्य दक्षिणाङ्गेन चाभ्यसेत् ॥१३४॥

[महाबन्धः]

प्रसारितस्तु यः पादस्तमूरूपरि चानयेत् ।

131c-132b Yogacintāmaṇi p.147 132b-134d Śārṅgadharapaddhati 4408-4409 132c-135d Yogatattvopaniṣad 112a-115b 132cd Haṭhapradīpikā 3.19ab 132c-134d Bṛhatkhecarīprakāśa f.101v7-9 135 Bṛhatkhecarīprakāśa f.101v11

131c °bhedato ] °bhedate J, °bhedāt tad P<sub>T</sub> • bhedaḥ ] bhedaṃ PTM<sub>1</sub>A, bhede° P<sub>T</sub> 131d phalaṃ ] phalā W<sub>2</sub>, phale V • samam ] saman J • tu ] ca AM<sub>2</sub> • phalaṃ tu samam eva hi ] °na phalaṃ tatsamaṃ tathā P<sub>T</sub> 132a pra° ] tu PT 132b °veṇoktam ādarāt ] °voktāṃ samādarāt P<sub>T</sub> 132c pārṣṇim ] pārṣṇi M<sub>1</sub>JV • vāmasya pādasya ] tu vāmapā- dasya Ś<sub>P</sub> 132d niyojayet ] niyojayat J<sub>1</sub> 133b dhārayed drḍham ] bandhayet drḍham PT, dhāraye J<sub>1</sub> (unm.), dhāraye drḍham V 133c cibukaṃ ] cubukaṃ δVY<sub>TU</sub> • hṛdi vinyasya ] hṛdi vittyasya J, hṛdi v[i]nyasya W<sub>2</sub>, hṛdaye nyasya P<sub>T</sub> 133d punaḥ ] tataḥ M<sub>1</sub>M<sub>2</sub> 134a °śaktyā ] °śakti AY<sub>TU</sub>P<sub>T</sub> 134b tu ] ca P<sub>T</sub> • recayet ] recayad J<sub>1</sub>, recayat J<sub>2</sub> 134c vāmāṅgena ] vāmāṅgena tu J<sub>1</sub> (unm.) 134d dakṣiṇāṅgena cābhyaset ] dakṣiṇāṅgena sābhyaset M<sub>1</sub>, dakṣāṅgena tato 'bhyaset Y<sub>TU</sub> • iti mahāmudrāḥ add. M<sub>2</sub> 135a prasāri- tas ] prāsāritas A • pādas ] pādo M<sub>1</sub>, pādaḥ M<sub>2</sub> 135b tam ūrūpari ] tam urūpari PTK, tam uruṃ pari° M<sub>1</sub>, tad ūrūpari AM<sub>2</sub>, tam urūri J (unm.) • cānayet ] TAM<sub>2</sub>; ānayet P<sup>bc</sup>, jānayet P<sup>ac</sup>, °cālayet M<sub>1</sub>, mānayet Y<sub>TU</sub>, vinyaset cett.

133b 76c-81b are found here in J<sub>2</sub> 134cd found in margin M<sub>1</sub>
अयमेव महाबन्धो मुद्रावच्चामुमभ्यसेत् ॥ १३५ ॥

[महावेधः]

महाबन्धस्थितो भूमौ स्फिचौ संताडयेच्छनैः ।
अयमेव महावेधः सिद्धैरभ्यस्यते नरैः ॥१३६॥

[खेचरीमुद्रा]

अन्तःकपालविवरे जिह्वां व्यवृत्य चाप्येत् ।
भ्रूमध्यदृष्टिरप्येषा मुद्रा भवति खेचरी ॥१३७॥

[जालन्धरबन्धः]

कण्ठमाकुञ्च हृदये स्थापयेच्चिबुकं दृढम् ।

<footnote>136ab Brhatkhecarīprakāśa f.102r⁵ 136 cf. Haṭharatnāvalī 2.51 136c-138d Yogatattvopaniṣad 117a-119b 137a-145d Śārīgadharapaddhati 4410-4417 137 Yogacintāmaṇi p.139 138 Haṭhapradīpikā 3.67, Yogabīja 122c-123b, Brhatkhecarīprakāśa f.103r¹³ 138ab Haṭharatnāvalī 2.66ab</footnote>

<footnote>135c ayam eva ] anam eva T, ayam aiva W₂^{pc}, ya ameaiva W₂^{ac} • °bandho ] °bandhaḥ PT, °baṃdhā M₁, °bandha AYₜU, °bandham M₂, °vaṃdheḥ J 135d mudrāvac cāmum ] ubhayatrevam M₁, ubhayatraiva A, ubhayatraivam M₂YₜU, mudrāṃ baddhvā yam Pₜ • abhyaset ] cābhyaset A 136a °sthito ] °sthitau W₁ • bhūmau ] bhūmyāṃ A 136b sph-icau ] sthijau T, sphījau M₁M₂, sphuṭaṃ A • °tāḍayec ] °dhārayec A 136c °vedhaḥ ] °baṃdhā M₁, °baṃdhah A W₁Pₜ, °badho V 136d abhyasyate ] abhyasite T • naraiḥ ] niśam PM₂YₜU • siddhair abhyasyate naraiḥ ] sidhyet tasya na saṃśayaḥ M₁, siddhyaty eva na saṃśayaḥ A • atha sa* r* vamudrālakṣaṇaṃ add. M₁ 137a antaḥkapālavivare ] ataḥ kapālavivare PJW₁, ahaṃkapālavivare M₁, antaḥkapālakuhare D<sub>Yṣ</sub>Y<sub>TU</sub>Ś<sub>P</sub> 137b ji-hvāṃ ] jihvā T, jihavā J₁ (unm.), jihvayā J₂ • vyāvṛtya ] vyāvṛtti M₁, vyāvarttya πD<sub>Yṣ</sub>Ś<sub>P</sub>, cā-vartya Y<sub>CM</sub> • cārpayet ] PM₁AM₂Y<sub>CM</sub>; c*** T, bandhayet W₁W₂VD<sub>Yṣ</sub>Ś<sub>P</sub>Pₜ, vardhayet J, dhārayet YₜU 137c °madhya° ] °madhye M₁JW₁W₂D<sub>Yṣ</sub>Y<sub>CM</sub> • °drṣṭir apy eṣā ] °drṣṭir asyeva PT, °drṣṭimātreṇa AM₂, °drṣṭir apy aiṣā J, amṛtaṃ Ś<sub>P</sub> 137d bhavati ] bhavatu T • mudrā bhavati khecarī ] pibet khecaramudrayā Ś<sub>P</sub> 138a kaṇṭham ] kaṃtaṃ J₁ • ākuñ-cya ] ākuñca M₁AW₁ 138b sthāpayec cibukaṃ drḍham ] H<sub>P</sub>H<sub>R</sub>Pₜ; sthāpayec cubukaṃ drḍham PT, sthāpaye drḍham iṣṭayā V, sthāpayed drḍhayā dhiyā YₜU, sthāpayed drḍham icchayā cett.</footnote>

<footnote>135d-136c om. JP</footnote>
जालन्धरो बन्ध एष अमृताव्ययकारकः ॥१३८॥

नाभिस्थाग्निः कपालस्थसहस्रकमलच्युतम् ।
अमृतं सर्वदा सर्वं पिबन् ज्वलति देहिनाम् ॥१३९॥

यथा सो डग्निस्तदमृतं न पिबेत्तत्पिबेत्स्वयम् ।
याति पश्चिममाग्रेण एवमभ्यासतः सदा ॥१४०॥

अमृतीकुरुते देहं जालन्धरमतो डभ्यसेत् ।

[उड्टियाणबन्धः]

उड्टियाणं तु सहजं गुरुणा कथितं सदा ॥१४१॥

141c-143b Haṭhapradīpikā 3.62-63, Yogabija 119c-121b, Haṭharatnāvali 2.57a-h

138c jālan° ] jalam W₂ • °dharo ] °dhare JV • eṣa ] PTAD<sub>YS</sub>; eṣo M₁M₂, eva JW₁-W₂, yeva V • jālandharo bandha eṣa ] bandho jālandharākhyo 'yaṃ Y<sub>TU</sub>Y<sub>B</sub>H<sub>P</sub>P<sub>T</sub> 138d amṛtāvyayakārakaḥ ] PP<sub>T</sub>; amṛtāpyeyavārakaḥ T<sup>pc</sup>, amṛtāpyeyavākara T<sup>ac</sup>, hy amṛtavyayadhārakaḥ M₁, hy amṛtāvyāyakārakaḥ A, hy amṛtāpyāyakārakaḥ M₂, hy amṛtavyayapālakaḥ π, hy amṛtadravapālakaḥ D<sub>YS</sub>, mṛtyumātaṅgakesari Y<sub>TU</sub>H<sub>P</sub><sup>vl</sup>, sudhāvyayanivāraṇaḥ Ṣ<sub>P</sub>, amṛto 'vyayakārakaḥ Y<sub>B</sub>, jarāmṛtyuvināśakaḥ H<sub>P</sub> 139a nābhisthāgnih] nābhisthāgni M<sub>2</sub>J<sub>2</sub>VP<sub>T</sub>, nābhistho 'gnih D<sub>YS</sub>Ś<sub>P</sub> • kapālastha° ] kapālasthaṃ PTP<sub>T</sub>, kapālasthaḥ M<sub>1</sub>M<sub>2</sub> 139b sahasrakamalacyutam ] sahasrakamalasthitam P, sahasrakalaśasthitam T, sahasatkalam ucyate M<sub>1</sub>, sahasrakamalāc cyutaṃ AM<sub>2</sub>Ś<sub>P</sub> 139c sarvam ] δŚ<sub>P</sub>; srāvad W<sub>2</sub>, srāvam P<sub>T</sub>, tāvat cett. 139d piban jvalati dehinām ] PTŚ<sub>P</sub>; pibed jvalati dehinām M<sub>1</sub>, pibet jvalati dehinām AM<sub>2</sub>, vahni jvalaṃti dehināḥ J, vahnir jvalati dehinām W<sub>1</sub>W<sub>2</sub>, vahnir jvalati dihinām V, antar jvalati dehinām D<sub>YS</sub>, vindutvaṃ yāti dehinām P<sub>T</sub> 140a yathā ] yadā M<sub>1</sub>, yad yat A • so 'gnis ] δŚ<sub>P</sub>; °gnis ca P<sub>T</sub>, cāgnis cett. • tad ] tvad V 140b pibet tat ] em.; pibet taṃ PT, pibed vi° M<sub>1</sub>, pibet tad AM<sub>2</sub>Ś<sub>P</sub>, pibet ta J<sub>1</sub>, piben na J<sub>2</sub>, pibet tu W<sub>1</sub>W<sub>2</sub>VD<sub>YS</sub>, pibec ca P<sub>T</sub> • pibet ] vidhi PTM<sub>2</sub>, °dhivat M<sub>1</sub>, vidhis AŚ<sub>P</sub> • svayam ] tv ayam AŚ<sub>P</sub> 140c yāti ] yadi A • paścima° ] madhyama° PT 140d evam ] hy evam A • abhyāsa-taḥ ] abhyasataḥ PTM<sub>1</sub>, abhyasyate A, abhyasya tat M<sub>2</sub> 141a amṛti° ] M<sub>1</sub>AM<sub>2</sub>; amṛtim P<sup>pc</sup>T, amṛtaṃ cett. 141b jālandharam ] jalamdharam T • ato ] athā° M<sub>1</sub>, atho° M<sub>2</sub> 141c uḍḍiyāṇaṃ ] PTM<sub>2</sub>JW<sub>1</sub>H<sub>P</sub>; uḍḍiyānaṃ M<sub>1</sub>W<sub>2</sub>VY<sub>B</sub>H<sub>P</sub><sup>vl</sup>H<sub>R</sub>, uḍyāṇaba° A, uḍḍyāṇaṃ D<sub>YS</sub> (unm.), uḍḍiyāṇaṃ Ś<sub>P</sub> • tu sahajam ] °ndhanaṃ caiva A, ca sahajam H<sub>R</sub>P<sub>T</sub> 141d guruṇā ] guṇaughāt W<sub>1</sub>W<sub>2</sub>D<sub>YS</sub>, guṇaudyātt J, guṇaudyāt V, kathitam Ś<sub>P</sub>, munibhiḥ P<sub>T</sub> • kathitam ] guruṇā Ś<sub>P</sub>
अभ्यसेदस्ततन्द्रस्तु वृद्धो ऽपि तरुणो भवेत् ।

नाभेरूध्वमतः पश्चात्तानं कुर्यात्प्रयत्नतः ॥१४२॥

षण्मासमभ्यसेन्मृत्युं जयत्येव न संशयः ।

[मूलबन्धः]

मूलबन्धं तु यो नित्यमभ्यसेत्स च योगवित् ॥१४३॥

गुदं पाष्यर्या तु संपीड्य योनिमाकुञ्चयेद्वलात् ।

वारं वारं यथा चोध्वं समायाति समीरणः ॥१४४॥

प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् ।

144–145 Haṭhapradīpikā 3.52–53, Yogabīja 116–117, Haṭharatnāvalī 2.60–61, Bṛhatkhe-carīprakāśa f.102v5–6 145–147 Yogatattvopaniṣad 121c–124b

142a abhyased ] abhyaset AM₂J₁D<sub>Yṣ</sub>H<sub>P</sub>H<sub>R</sub>, abhyasec V • astatandras tu ] PTW₁Ś<sub>P</sub>H<sub>P</sub>; asvatantras tu M₁Y<sub>B</sub>, tad atandras tu AM₂H<sub>R</sub>, tad yaś ca tandras J₁, yaś ca taṃdras tu J₂, vaś ce tandras tu W<sub>2</sub><sup>ac</sup>, yo hy atandras tu W<sub>2</sub><sup>dc</sup>H<sub>P</sub><sup>vl</sup>, ca hy atandras tu V, tad astatandras D<sub>Yṣ</sub> (unm.), satatam yas tu H<sub>P</sub><sup>vl</sup>, yas tu sattvastho P<sub>T</sub> 142b taruṇo bhavet ] taruṇāyate Y<sub>B</sub>H<sub>P</sub><sup>vl</sup>P<sub>T</sub> 142c ataḥ paścāt ] PT; adhaḥ kāya° H<sub>P</sub><sup>vl</sup>, adho vāpi H<sub>P</sub><sup>vl</sup>H<sub>R</sub>, adhaś cāpi cett. 142d tānaṃ ] M₂- W₁D<sub>Yṣ</sub>Ś<sub>P</sub>H<sub>P</sub>H<sub>R</sub>; pīṭhaṃ PT, tāvat M₁, dhyānaṃ A, tāna JW₂V, tāṇaṃ H<sub>P</sub><sup>vl</sup>, prāṇaṃ Y<sub>B</sub>P<sub>T</sub>, tālum P<sub>T</sub><sup>vl</sup> 143a ṣaṇmāsam ] ṣaṇmāsād M₁H<sub>P</sub><sup>vl</sup>, ṣāṇmāsā° A, ṣaṇmāsā° Ś<sub>P</sub>P<sub>T</sub><sup>vl</sup>, ṣaṇmāsān Y<sub>B</sub>, yogī sam° H<sub>P</sub><sup>vl</sup> • abhyasen ] abhy*o* saṃ T, °bhyasanān A, abhyasan JW₁W₂H<sub>P</sub>, °bhyasato Ś<sub>P</sub>, °bhyāsato P<sub>T</sub><sup>vl</sup> 143b jayaty eva na ] jāyate nātra M₁, jayadevaṃ na JW₁, jaya[ty e]vam na W₂, jayed evaṃ na V, jayed eva na D<sub>Yṣ</sub> 143c tu ] ca M₁Ś<sub>P</sub> • nityam ] kuryāvityam J (unm.) 143d abhyaset sa ca ] abhyaset sa hi PTM₁Ś<sub>P</sub>, abhyaset sa tu AM₂P<sub>T</sub>, abhyased yaḥ sa V 144a gudaṃ ] gude JW₁VD<sub>Yṣ</sub>, pakṣi° P<sub>T</sub> • pārṣṇyā ] PTJ₁Ś<sub>P</sub>Y<sub>B</sub>H<sub>P</sub>H<sub>R</sub>K; pārṣṇi M₁W₁, pārṣṇyās A, pārṣṇos M₂, pārṣṇye J₂, pārṣṇim W₂, pārṣṇyām V, pārṣṇim D<sub>Yṣ</sub>, °ṇā gu° P<sub>T</sub> • tu ] ca H<sub>R</sub>, °dam P<sub>T</sub>, °ṇā P<sub>T</sub><sup>vl</sup> • saṃpiḍya ] āyujya P<sub>T</sub> 144b yonim ] H<sub>P</sub><sup>vl</sup>; vāma° P<sub>T</sub>, vāyum cett. • ākuñcayed balāt ] ākuñcayec ca tān W₂, °mārgaṃ cared balāt P<sub>T</sub> 144c yathā ] tathā Y<sub>B</sub>H<sub>P</sub><sup>vl</sup>K 144d saṃiraṇaḥ ] saṃiraṇaḥ J₂ 145a °āpānau ] °āpāno PT, °āpānaṃ Y<sub>B</sub> • nāda° ] dāna° P, sadā T • °bindū ] °bindau T, °bindu JW₁W₂, °binduḥ Y<sub>B</sub> 145b mūla° ] mula° J₁ • °bandhena caikatām ] °bandhor na vaikadhā PT, °baṃdhena caikyatām M₁
गत्वा योगस्य संसिद्धि यच्छतो नात्र संशयः ॥१४५॥

[विपरीतकरणम्]

करणं विपरीताख्यं सर्वव्याधिविनाशनम् ।
नित्यमभ्यासयुक्तस्य जठराग्निर्विवर्धते ॥१४६॥

आहारो बहुलस्तस्य संपादः सांकृते ध्रुवम् ।
अल्पाहारो यदि भवेदग्निर्देहं द्हेत् क्षणात् ॥१४७॥

ऊर्ध्वं भानुरधश्चन्द्रस्तद्यथा शृणु सांकृते ।
अधःशिराश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने ॥१४८॥

<footnote>146c-147, 148c-150b Haṭhapradīpikā 3.75-78, Haṭharatnāvalī 2.75-2.78 146a-150b Yogacintāmaṇi pp.143-144 146ab Yogasiddhāntacandrikā p.97 148c-150b Yogatattvopaniṣad 124c-126b, Yogasiddhāntacandrikā p.97 148c-149b Bṛhatkhecarīprakāśa f.103r⁸</footnote>

<footnote>145c gatvā yogasya saṃ° ] gacchato yogasaṃ° M₁A, gatau tadā yoga° H₉, mahāyogasya saṃ° Pₜ • °siddhiṃ ] siddhi J 145d yacchato ] PTYₜU Y₉H₉H₉K; gacchato M₁, kurute AM₂, gachate π, yaccchatau DᵧS, gacchatau ŚP, yāsyate Hₚ°, prāpnoti Hₚ°, prāpnoty e° H₉, yāti nā° Pₜ • nātra saṃśayaḥ ] °va na saṃśayaḥ Hₚ°H₉, °sty atra saṃśayaḥ Pₜ 146a karaṇaṃ viparitākhyaṃ ] PTM₁πDᵧS Hₚ°Pₜ; karaṇi viparitākhyā AM₂YₜU H₉H₉Y₉CMY₉SC 146b °vināśanam ] PTM₁πDᵧS Hₚ°Pₜ; °vināśinī AM₂, °vināśanī YₜU H₉H₉Y₉CMY₉SC 146c °yuktasya ] yuktasyar J₁, yukta[ sya ] W₂ 146d jaṭharāgnir ] JVDᵧS; jāṭharāgni° AM₂, jaṭharāgni° W₁YₜU H₉H₉Y₉CM Pₜ, jāṭharāgnir W₂Y₉SC • vivardhate ] πDᵧS; vivardhati M₁, °vivardhini A, °vivardhanī M₂YₜU H₉H₉, °vivarddhanaṃ Y₉CMY₉SC Pₜ 147a āhāro ] āhārā AM₂° Pₜ, āṃhāro J₂, āhoro W₁ • bahulas ] eva va° M₁, bahavas AM₂Pₜ, bahulaṃs J₁, bahulaṃ Y₉SC • tasya ] °casā M₁ 147b saṃpādyaḥ ] saṃpādyā M₁, saṃpādyāḥ AM₂, svalpādyāḥ Pₜ°, kāryo 'lpe Y₉SC • saṃkṛte dhruvam ] saṃkṛte dhruve J₂, sādhakasya ca YₜU H₉, sādhakena vai H₉, tu vinaśyati Y₉SC 147c alpāhāro ] alpahāro J₁Pₜ°, alpāharo J₂ 147d agnir ] agni M₂JW₁, deham Hₚ°H₉ • deham dahet kṣaṇāt ] AM₂H₉; bhavati tatkṣaṇāt M₁, dāham karoti vai πDᵧS Y₉CM Pₜ, deham haret kṣaṇāt YₜU, dahati tatkṣaṇāt Hₚ°, agnir dahet kṣaṇāt Hₚ°, agnir dahet kramāt H₉ 148a ūrdhvam bhānur ] ūrdhvabhānur M₁, urddhe nānur J, ūrdhvam rāhur Pₜ • candras ] camdraḥ JV 148b tad ] svad J • tad yathā śṛṇu ] tathā syāc chṛṇu M₁, tathā drṣṭiś ca Pₜ 148c °śirāś ] H₉Y₉SC Pₜ; °śir*āś* M₁, °śiraś cett. • °pādaḥ ] pādau Hₚ°H₉ 148d kṣaṇaṃ ] kṣaṇāt Pₜ° • dine ] hani M₁AM₂</footnote>

<footnote>146b *End of P and T*</footnote>
क्षणाच्च किं चिदधिकमभ्यसेच्च दिने दिने ।
वलितं पलितं चैव षण्मासोर्ध्वं न दृश्यते ॥१४९॥

याममात्रं हि यो नित्यमभ्यसेत्स तु कालजित ।

अथ वज्रोलीलक्षणम्

वज्रोलीं कथयिष्यामि गोपितां सर्वयोगिभिः ॥१५०॥

अतीवैतद्रहस्यं हि न देयं यस्य कस्य चित् ।

स्वप्राणौस्तु समो यः स्यात्तस्यैव कथयेद्धुवम् ॥१५१॥

स्वेच्छया वर्तमानो ऽपि योगोक्तनियमैर्विना ।

150cd Yuktabhavadeva 7.240ab 150c-151d Haṭharatnāvalī 2.80a-81b 152a-153b

Haṭhapradīpikā 3.79a-80b 152ab Śivasaṃhitā 4.79ab

149a kṣaṇāc ca ] AM₂YₜUHₚHₑYₚCMYₛcK; kṣaṇā syā M₁, kṣaṇāt tu W₁VDᵧSHPᵢPT, kṣaṇāṃta J, kṣaṇātu W₂, kṣaṇārdhaṃ Hᵢ, kṣaṇārdhe Hᵢ 149b abhyasec ca ] AM₂-VHₚHₑYₚCM; abhyāsena M₁DᵧS, abhyāsana J, abhyāseta W₁, aṃbhyāsena W₂, abhyaset tu YₜUPₜ, abhyāsāc ca K 149c valitaṃ ] valiś ca πHₚPₜ, valitaḥ DᵧS, vali ca YₜU, valiṃ ca YₚCM • palitaṃ ] palitaś W₁W₂VDᵧSHᵢ, pālitaś J₁, pālanaś J₂ 149d ṣaṇ° ] ṣāṇ° AM₂ • °māsordhvam na ] °māsāṃ hi na M₁, °māsāc ca na AM₂, °māsārdhān na YₜUHᵢ, °māsāt tu na Hᵢ, °māsān na tu Hₑ, °māsārddhena YₚCM 150a yāma° ] māsa° YₚCM • hi ] tu M₁-AM₂DᵧSHₚHₑ 150b abhyaset ] abhyased A, abhyase J • sa tu kālajit ] YₜUHₚHₑYₚCM; sa tu labdhavān M₁, ajarāmaraḥ AM₂, sa tu yogavit πDᵧSPₜ 150b vajrolilakṣaṇaṃ add. in margin M₁ Opening atha vajrolilakṣaṇaṃ ] M₁M₂; om. A 150c vajroliṃ ] M₁-AM₂HₑYₛbD; vajroliṃ PTW₁W₂VDᵧS YₜUPₚ, vajroli J, vajroṇiṃ Pₜ • kathayiṣyāmi ] te pravakṣyāmi Pₜ 150d gopitāṃ ] M₁AM₂HₑYₛbD; gopitāṃ PTJW₁W₂DᵧSHₚ, yoṣitāṃ V, yogibhir Pₜ • sarvayogibhiḥ ] gopitāṃ sadā Pₜ 151a atīvaitad ] W₂VDᵧS; atīvetad J₁, atīvedad J₂, atīva tad M₁AM₂W₁HₑPₜ 151c °prāṇais tu ] °prāṇaiś ca AM₂ • yaḥ syāt ] W₁W₂; yas tu M₁, yaś ca AM₂, ya syā J, ya syāt V, yo syāt DᵧS, yasmāt Hₑ 151d tasyaiva ] M₁AM₂VHₑ; tasmai ca J₁W₁DᵧS, tasmai va J₂W₂ • kathayed ] M₁ADᵧSHₑ; kathaye JW₁, kathaye[t] W₂V 152a sve° ] sva° J • 'pi ] yo A 152b °okta° ] °oktair Hₚ

<footnote>151c-153b om. Pₜ</footnote>
वज्रोलीं यो विजानाति स योगी सिद्धिमान् भवेत् ॥१५२॥

तत्र वस्तुद्वयं वक्ष्ये दुर्लभं येन केन चित् ।
लभ्यते यदि तस्यैव योगसिद्धः करे स्थिता ॥१५३॥

क्षीरं चैकं द्वितीयं तु नारी च वशवर्तिनी ।
न संभवेद्यदि क्षीरं तत्तुल्यं कथयामि ते ॥१५४॥

पिबेदाङ्गीरसं किं चिद्यदि क्षीरं न लभ्यते ।

सांकृतिरुवाच
आङ्गीरसाख्यं किं वस्तु भगवन् कथयस्व मे ॥१५५॥

द्त्तात्रेयः
स्त्रीणामाङ्गीरसं योनौ इडापानातु जायते ।
तत्पिबेत्पुरुषोऽभ्यासी यदि क्षीरं न लभ्यते ॥१५६॥

तथापि तत्क्षीरगुणं किंचिन्मात्रमपि ध्रुवम् ।
नारीघातुं पुनः कोशो पिबेदादरतो भृशम् ॥१५७॥

<footnote n="153">153 Yuktabhavadeva 7.241 154ab Haṭhapradīpikā 3.80cd</footnote>

<footnote>152c vajroliṃ ] M₁AHₚ; vajroliṃ M₂, vajroli J, vajrolī V, vajroliṃ W₁W₂DᵧS • yo vi-
jānāti ] yo hi jānāti M₁M₂, yogī jānāti A, abhyased yas tu YₜU 152d °mān bhavet ] M₁-
AM₂Hₚ<sup>vi</sup>; °bhājanaḥ π, °bhājanam YₜUHₚ 153a tatra ] M₁AM₂Hₚ; atra YₖbD • vakṣye ]
M₁AM₂Hₚ; manye YₖbD 153b yena kena cit ] yena kena kit J₂, yasya kasya cit HₚYₖbD
153c tasyaiva ] vā tasya AM₂, tasyaikam Pₜ 153d °siddhiḥ kare sthitā ] AM₂YₜU; °siddhiḥ
kare sthitah M₁, °siddhikaraṃ param Pₜ, °siddhikaraṃ smṛtam cett. 154a tu ] M₁M₂; ca
cott. 155c sāṃkṛtir uvāca ] sāṃkṛtiḥ AM₂ 155d āṅgīrasākhyam kiṃ vastu bhagavan ]
AM₂; bhagavann āṅgīrasākhyam kiṃ vastu M₁ 156a dattātreyaḥ ] śrīdattātreyaḥ A 156a
āṅgīrasaṃ ] AM₂; āgīrasaṃ M₁ • yonau ] M₁M₂; yonyāṃ A 156b iḍāpānāt tu ] A;
vaṭānāṃ tu pra° M₁, *lāpānāt tu M₂ 156c bhyāsī ] AM₂; bhyāsād M₁ 157c nārīdhātum ]
conj.; nā* rī* *u M₁, nārīm * dha* tu A, nārīm dhatu M₂ • kośe ] em.; kośaṃ M₁AM₂ 157d
ādarato ] M₂; ādhāratā M₁, ādhārato A</footnote>

<footnote>157c The top of M₁ f.19 is broken off, rendering several characters hard or impossible to read in full.</footnote>
क्षीराभावे तद्रसं तु क्षीरतुल्यं भवेद्भवम् ।
अभ्यासं शृणु वज्रोल्या वक्ष्याम्यतिरहस्यकम् ॥१५८॥

सुखानि लभते नारी सिद्धि च पुरुषो यथा ।
नारीं रम्यामधःस्थाप्य रहस्ये तु दिगंबराम् ॥ १५९ ॥

स्वयं दिगम्बरो भूत्वा उत्तानायास्तथोपरि ।
शयानः कुंभकं कुर्यात्किचिन्नम्रः स्वयं बहिः ॥१६०॥

अन्योन्यं दृढमालिंग्य योनौ शिश्चं न चार्पयेत् ।
मिथश्चाधरपानं च कुर्याद्भलरवादिकम् ॥१६१॥

विलुठेच्च सुखेनैव यावत्प्रस्वेदसंभवः ।
यदि स्वलेद्धिहर्वीर्यं ततः स्वेदेन मर्द्येत् ॥१६२॥

158c-162d Yuktabhavadeva 7.242a-246b 159c-162b Haṭharatnāvalī 2.94a-96b

158a °rasaṃ tu ] M₁M₂; °aṃśaś ca A 158b dhruvam ] dhṛvaṃ codd. 158c abhyāsaṃ śṛṇu vajrolyā ] AY<sub>BhD</sub>; abhyāsāc chrṇu vajrolyād M₁, vajroliṃ M₂ 158d vakṣyāmy atira- hasyakam ] AM₂ Y<sub>BhD</sub>; vakṣyāmo tirahasyakam M₁ 159a sukhāni ] Y<sub>BhD</sub>; sukhena M₁AM₂ • labhate ] Y<sub>BhD</sub>; labhyate M₁AM₂ 159b siddhim ] M₁; siddhiś AM₂ • siddhiṃ ca puruṣo yathā ] M₁; siddhiś ca puruṣo *śṛ*taḥ A, siddhiś ca puruṣas tadā M₂, puruṣo siddhim āpnuyāt Y<sub>BhD</sub> 159c nārīm ] nārī M₂ • adhaḥ ] H<sub>R</sub>; adha M₁AM₂, ava° Y<sub>BhD</sub> 160b uttānāyās ] M₂H<sub>R</sub> Y<sub>BhD</sub>; uttānāya M₁, hy uttānāyās A 160cd śayānaḥ kumbhakam kuryāt kiṃ cin namraḥ svayam bahiḥ ] A; śayyāyoparatiḥ kuryāt kiṃ nāṃtaḥ kiṃ svayam bahiḥ M₁, śayitvā kumbhakam kuryāt kiṃcinnamras svayam bahiḥ M₂, śayitvā kumbhakam kṛtvā kiñ cin nārī svayam ca hi H<sub>R</sub>, śaṇamca kumbhakam kuryān nārī mandam ca niḥśvaset Y<sub>BhD</sub> 161a anyonyam ] ayonau Y<sub>BhD</sub> • dṛḍham ] gāḍham H<sub>R</sub> 161b yonau śiśnam ] M₁M₂; yonyām śiṣnam A, yonau liṃgaṃ H<sub>R</sub> Y<sub>BhD</sub> • na cārpayet ] Y<sub>BhD</sub>; prasārayet M₁, tu sārd- havat A, tu sādhyavat M₂, niropayet H<sub>R</sub> 161c mithaś cā° ] M₁AM₂; mithas tv a° H<sub>R</sub>, atas tv a° Y<sub>BhD</sub> 161d kuryād galaravādikam ] AH<sub>R</sub>; prakuryād guhyavādakaṃ M₁, kuryāt gaṣaravādikam M₂, ca parasparam athācaret Y<sub>BhD</sub> 162a viluṭhec ca sukhenai va ] M₁AM₂; vilikhec ca nakhenaiva H<sub>R</sub>, parasparam athāliṅgya Y<sub>BhD</sub> 162b yāvat pra° ] M₁AM₂ Y<sub>BhD</sub>; dhārayet H<sub>R</sub> • °sambhavaḥ ] M₂; °bindavaḥ M₁, °sambhavaṃ AH<sub>R</sub> 162c skhaled ] caled M₁ 162d tataḥ ] M₂; tata A, tatra M₁, tadā Y<sub>BhD</sub>

<footnote n="51">51 This and the preceding verse are both numbered 51 in A.</footnote>
जीर्णवस्त्रेण सम्माज्य तद्वस्त्रं रक्षयेद्वेधः ।

यदि बिन्दुर्न स्खलति निष्ठुरं तु यभेद्वहिः ॥ १६३ ॥

योनौ शिश्रं तु नाप्यैत यावद्विन्दुर्बहिः पतेत् ।

एवं तु त्रिदिनं कुर्यादेकैकं वारमेव च ॥ १६४ ॥

ततस्तु शरनालेन फूत्कारं वज्रकन्दरे ।

शनैः शनैः प्रकुर्वीत वायुसंचारकारणात् ॥ १६५ ॥

तद्भगे पतितं बिन्दुमभ्यासेनोर्ध्वमाहरेत् ।

चलितं च तथा बिन्दुमूर्ध्वमाकृष्य रक्षयेत् ॥ १६६ ॥

एवं च रक्षितो बिन्दुर्मृत्युं जयति तत्त्वतः ।

163c-165d Yuktabhavadeva 7.246-247b, 2.48a-d 165-167 Haṭhapradīpikā 3.79-80, Haṭharatnāvalī 2.86, 2.96c-98b 167 Yuktabhavadeva 7.252c-253b

163a °mārjya ] M₂; °marja M₁, °mardya A 163b rakṣayed ] na kṣayed M₁ 163c bindur na skhalati ] AM₂Y<sub>BhD</sub>; bindum na sravati M₁ 163d niṣṭhuraṃ tu yabhed bahiḥ ] em.; niṣṭhuraṃ tu yabhe bahiḥ AM₂; niṣṭhuraṃ tu bhavet bahiḥ M₁, punar āśliṣya kāminīm Y<sub>BhD</sub> 164a yonau ] M₁M₂Y<sub>BhD</sub>; yonyām A • śiśṇaṃ ] AM₂Y<sub>BhD</sub>; śivaṃ M₁ • tu nārpyeta ] em.; tu nāstyaiva M₁, tu nāstyeva A, tu nārpyeva M₂, cārpayed vā Y<sub>BhD</sub> 164b yāvad bindur bahiḥ patet ] AM₂; yāvad bindu bahiḥ patet M₁, yathā binduḥ pated bahiḥ Y<sub>BhD</sub> • 164c tu tridinam] dinatrayaṃ Y<sub>BhD</sub> 164d ca ] cā M<sub>2</sub><sup>pc</sup>, vā M<sub>2</sub><sup>dc</sup> • ekaikam vāram eva ca ] M₁AM₂; trivāraṃ pratyahaṃ tataḥ Y<sub>BhD</sub> 165 rasanālena phūtkāraṃ väyoḥ sañcārakāraṇāt Y<sub>BhD</sub> 165a tatas tu ] M₁AM₂; yatnataḥ H<sub>P</sub> • śara° ] M₁M₂H<sub>P</sub>H<sub>R</sub>; kara° A, śasta° H<sub>P</sub><sup>pl</sup> 165b phūt° ] H<sub>P</sub>H<sub>R</sub>; phit° M₁, śit° AM₂ • °kandare ] AH<sub>P</sub>H<sub>R</sub>; °kaṇṭakaiḥ M₁, °kaṇḍhare M₂ 165d vāyu° ] AH<sub>P</sub>H<sub>R</sub>; vāyuṃ M₁, vāyus M₂ 166a tadbhage patitaṃ ] M₁AM₂; nāryā bhage patad H<sub>P</sub>, nāribhage patad H<sub>P</sub><sup>pl</sup>, nāryā bhagāt patad H<sub>R</sub> 166c calitaṃ ca tathā binduṃ ] calitaṃ ca tathā biṃdur M₁, calitaṃ ca yathā binduṃ AM₂, calito yadi padamṣ tadamṣ tam J (unm.), calito yadi bindus tam W<sub>1</sub>D<sub>YŚ</sub>, calito yadi vipadas tam W<sub>2</sub> (unm.), calitaṃ tu svakaṃ bindum VH<sub>P</sub><sup>pl</sup>, calitaṃ ca svakaṃ bindum H<sub>P</sub>, calitaṃ patitaṃ bindum H<sub>P</sub><sup>pl</sup>, calitaṃ ca nijaṃ bindum H<sub>R</sub>, galito yadi bindus tu P<sub>T</sub> 166d ūrdhvam ākṛṣya rakṣayet ] M₁W<sub>1</sub>W<sub>2</sub>VD<sub>YŚ</sub>H<sub>P</sub>H<sub>R</sub>; mürdhany ākṛṣya rakṣayet AM₂, ūrdhvam ākarṣya rakṣayet J, mürddhni cākṛṣya dhārayet P<sub>T</sub> 167a ca rakṣito ] JW<sub>1</sub>VD<sub>YŚ</sub>; ca rakṣayed M₁, saṃrakṣayed AM₂H<sub>P</sub><sup>pl</sup>H<sub>R</sub>, ca rakṣite W<sub>2</sub>, tu rakṣayed H<sub>P</sub>, rakṣati yo H<sub>P</sub><sup>pl</sup>, hi rakṣite P<sub>T</sub> • bindur ] W<sub>1</sub>-VD<sub>YŚ</sub>; bindu M<sub>1</sub>JW<sub>2</sub>, binduṃ AM₂H<sub>P</sub>H<sub>R</sub>, vindau P<sub>T</sub> 167b tattvataḥ ] yogavit H<sub>P</sub>H<sub>R</sub>, sarvathā Y<sub>BhD</sub>
मरणं बिन्दुपातेन जीवनं बिन्दुधारणात् ॥१६७॥

सिन्दूरसदृशं योनौ ख्वीणामस्ति नवं रजः ।
तत्राव्रतो व्ययं गच्छेत्तदाभ्यासेन रक्षयेत् ॥१६८॥

वज्रोलीमभ्यसेन्नारी रजोरक्षार्थमेव च ।
यदि नारी रजो रक्षेद्वज्रोल्या सा हि योगिनी ॥१६९॥

अतीतानागतं वेत्ति खेचरी वा भवेद्धुवम् ।
देहसिद्धि च लभते वज्रोल्यभ्यासयोगतः ॥१७०॥

अभ्यासस्य क्रमं वक्ष्ये नारीणां च शनैः शनैः ।
यभयेन्निष्ठरं पुंसां बहिः शिश्वेन यत्फलम् ॥१७१॥

रजःपूरितवीर्यं तं शिश्ववीर्यं समाहरेत् ।
लिङ्गं कराभ्यामाकुञ्च मणिमात्रं प्रवेशयेत् ॥१७२॥

यावन्मणिप्रवेशः स्यात्तावदभ्यासमाचरेत् ।
ततः परं समर्था चेदृध्वमाकुञ्चयेद्वजः ॥१७३॥

<footnote n="170">170 Haṭhapradīpikā 3.93c-94b 172c-173d Haṭharatnāvalī 2.107a-f</footnote>

<footnote>167d jīvanam] jīvitam M₁W₁HₚH<sub>R</sub> • °dhārapāt] °rakṣaṇāt JP<sub>T</sub> 168a yonau] M₁M₂; yonyām A 168b asti navaṃ] A; āpuragam M₁, saṃśrayate M₂ 168c tatrāvrato] A; tathā tatro M₁, tatra vrato M₂ 169d sā hi] M₁; sā tu AM₂ 170b khecarī vā] M₁; khecaratvam AM₂, khecarī ca Hₚ 170b dhruvam] AM₂Hₚ; dhrvam M₁ 170d vajrolya°] AM₂Hₚ; vajrolya° M₁ 171c yabhayen] AM₂; svabhāvo M₁ 171d bahiḥ] AM₂; na hi M₁ • yat phalam] A; dophale M₁, kevalam M₂ 172a rajah°] A; rajo° M₁M₂ • tam] AM₂; tac M₁ 172b śiṣṇa°] chiśnaṃ M₁ • samāharet] em.; *amāharet M₁; tam āharet AM₂ 172c liṅgaṃ] H<sub>R</sub>; hṛchī M₁, i A, imām M<sub>2</sub><sup>pc</sup>, liṭā M<sub>2</sub><sup>pc</sup> • ākuñcya] M₂; ākuñca M₁AH<sub>R</sub> 172d maṇimātram] M₁; maṇim atra AM₂, maṇim cāntaḥ H<sub>R</sub> 173a °praveśaḥ syāt] AH<sub>R</sub>; °praveśaṃ ca M₁, °praveśa syāt M₂ 173c tataḥ] M₁M₂H<sub>R</sub>; ataḥ A • samarthā ced] H<sub>R</sub>; sṛjartha syā M₁, samarthā syād A, samartha syāt M₂ 173d ūrdhvam] AM₂H<sub>R</sub>; kṣīryyam M₁ • ākuñcayed] H<sub>R</sub>; ākuṃcitam M₁AM₂</footnote>
तस्यास्तदा रजो नाशं न गच्छति न संशयः ।
तस्याः शरीरे नादस्तु बिन्दुतामेव गच्छति ॥१७४॥

स बिन्दुस्तद्रजश्रैव एकीभूय स्वदेहगौ ।
वज्रोत्याभ्यासयोगेन सर्वसिद्धिः प्रजायते ॥१७५॥

अयं योगः पुण्यवतां धन्यानां तत्त्वशलिनाम् ।
निर्मत्सराणां सिध्येत न तु मात्सर्यशालिनाम् ॥१७६॥

लज्जां विहाय कर्तव्यो योगाभ्यासस्तु ईदृशः ।
इष्टैश्च पुरुषैः सार्धमथवा योगवेदिभिः ॥१७७॥

यो वेत्तीमं योगशास्त्रं सन्धितेन सहाचरेत् ।
अज्ञातयोगशास्त्रेण वज्रोलीं ख्री तु नाभ्यसेत् ॥१७८॥

सर्वेषामपि योगानामयं योगः सुखंकरः ।
तस्मादयं वक्ष्यमाणो भोगो योगश्च मुक्तिदः ॥१७९॥

<footnote>174e-175 Haṭharadīpikā (later recension) 3.92.2-92.3 174c-175d Haṭharatnāvalī 2.108a-109b</footnote>

<footnote n="176">176 Haṭharadīpikā (later recension) 3.87.1, Haṭharatnāvalī 2.110 178cd Haṭharatnāvalī 2.109cd</footnote>

<footnote>174a tasyās tadā] tasyāḥ kadā M₁, tasyāṃ tadā AM₂, tasyāḥ kim cid Hₚ 174d bindutām] binduś sān A 175a sa bindus tad rajaś] M₂HₚHₔ; dyuteṃduvadad M₁, sūte dūtī A • caiva] AM₂Hₚ; caivā M₁ 175b °bhūya svadehagau] Hₚ; °bhūyā svadehagau M₁, °bhūyāt svadehajaṃ A, °bhūyāt svadehajā M₂, °kṛtya svadehajau Hₔ 175c vajrolyā°] vajrolyā° M₂ 175d sarvasiddhiḥ prajāyate] AM₂; sarvasiddhi prajāyate M₁, sarvasiddhim prayacchataḥ Hₚ, yogasiddhiḥ kare sthitā Hₔ 176b dhanyānāṃ] dhīrāṇāṃ Hₚ • °śālinām] AM₂Hₔ; °śīlināṃ M₁, °darśināṃ Hₚ 176c sidhyeta] AHₚHₔ; yogīnāṃ M₁, śāṃtānāṃ M₂ 176d mātsaryaśālinām] AM₂; matsaraśīlanāt M₁, matsaraśālinām HₚHₔ 177b yogābhyāsas tu īdrśaḥ] M₁; yoṣidabhyāsam īmpsitam A, yoṣidabhyāsam īdrśaṃ M₂ 177c iṣṭaiś ca puruṣaiḥ] AM₂; drṣṭaiś ca puruṣaḥ M₁ 178a yo vettīmaṃ yogaśāstram] AM₂; yo vetti ya imaṃ yoga° M₁ 178b sandhiṃ tena sahācaret] A; °śāstram saṃmyak sadā *c*aret M₁, samyak tena samācaret M₂ 178c ajñāta°] AM₂Hₔ; sa jñāna° M₁ 178d vajroliṃ] AM₂Hₔ; vajrolī M₁ 179b sukhamkaraḥ] AM₂; sukhottaraḥ M₁ 179d bhogo yogaś ca muktidaḥ] AM₂; bhoge bhukte tv abhuktidaḥ M₁</footnote>
तस्मात्पुण्यवतामेव अयं योगः प्रसिध्यति ।
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने ॥१८०॥

वज्रोलीमभ्यसेच्छैवममरोलीति कथ्यते ।
पूर्वोक्तजीर्णवस्त्रं तु प्रक्षिपेच्छ मिते जले ॥१८१॥

तज्जले भस्म संक्षिप्य दग्धगोमयसंभवम् ।
वज्रोलीमैथुनादूर्ध्यं स्त्रीपुंसोरङ्गलेपनम् ॥१८२॥

आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणम् ।
सहजोली च संप्रोक्ता श्रद्धेया योगिभिः सदा ॥१८३॥

[राजयोगः]

एतैः सर्वेस्तु कथितैरभ्यसेत्कालकालतः ।
ततो भवेदाजयोगो नान्तरा भवति ध्रुवम् ॥१८४॥

<footnote>180c–181b Haṭhapradīpikā 3.92, Haṭharatnāvalī 2.117 182–183 Haṭhapradīpikā 3.89–90, Haṭharatnāvalī 2.114a–115d 184c–185b Haṭharatnāvalī 2.105 184cd Yogatattvopaniṣad 12.9ab</footnote>

<footnote>180b ayam] M₁M₂; hy ayam A 180c amarīm] AM₂Hₑ; amarī M₁ 180d nasyam] HₚHₑ; tasya M₁, sādhyaṁ AM₂ • kurvan] kuryād Hₑ 181a abhyasec caivam] M₂; abhyasec chrayam M₁, abhyaset yeyam A, abhyased evaṁ Hₚ, abhyaset seyam Hₚᶜ, abhyaset samyag Hₚᶜ, abhyasen nityam HₚᶜHₑ 181b amaroli°] amaroli° M₂ 181d prakṣipec ca mite] M₂; prakṣipya dhvanite M₁, prajaped amite jale A 182a tajjale bhasma saṃkṣipya] M₂; tajjale bhasmasāt kṣipya M₁, tajjale bhasma saddravyaṃ A, jaleṣu bhasma nikṣipya Hₚ, jale subhasma nikṣipya HₚᶜHₑ 182b dagdha°] dugdha° M₂ • °sambhavaṃ] M₁HₚHₑ; °saṃnibhaṃ AM₂ 182c vajroli°] vajroli° M₂ 182d aṅga°] M₁AM₂; svāṅga° Hₚ, cāṅga° HₚᶜHₑ 183b mukta°] tyakta° M₁ • °vyāpārayoḥ] AM₂Hₚ; °vyāpārayo M₁ • kṣaṇaṃ] kṣaṇāt M₂Hₚᶜ 183c sahajoli ca saṃ°] M₁A; sahajoANI ca saṃ° M₂, sahajolir iyam HₚHₑ • °proktā] °proktaś M₂ 183d śraddheyā] M₁Hₚ; śraddhayā AM₂Hₚᶜ, kartavyā Hₑ 184a etaiḥ sarvais] evaṃ sarvas M₁, tena sarvais AM₂, etai sarvais J₁ 184b abhaset] abhyāsaiḥ M₁, abhyāse AM₂ • °kālakālataḥ] °kālayogataḥ Pₜ 184c tato] tadā M₁ • °yogo] °yogī Hₑ 184d nāntarā] nāntaro A, nāntare M₂</footnote>
न दिल्लात्रेण सिद्धिः स्यादभ्यासेनैव जायते ।
राजयोगपदं प्राप्य सर्वसत्त्ववशांकरम् ॥१८५॥

सर्वं कुर्यान्न वा कुर्याद्यथारुचि विचेष्टितम् ।

[निष्पत्त्यवस्था]

यदा तु राजयोगेन निष्पन्ना योगिनः क्रिया ॥१८६॥

तदावस्था हि निष्पत्तिभुक्तिमुक्तिप्रदा भवेत् ।
सर्वं ते कथितं ब्रह्मन् सांकृते योगमाचर ॥१८७॥

इति तस्य वचः श्रुत्वा सांकृतिर्योगमाप्तवान् ।
सर्वसिद्धिमवाप्यासौ दत्तात्रेयप्रसादतः ॥१८८॥

<footnote>185c-186b Amaraughaprabodha 71</footnote>

<footnote>185a na di'n° ] D<sub>YS</sub>P<sub>T</sub>; pāṭha° M<sub>1</sub>AM<sub>2</sub>, na cin° βH<sub>R</sub>, na da'nna° J (unm.), na dr'n° W<sub>1</sub>, na dr'∫ W<sub>2</sub>, na dda'n° V • °mātreṇa ] °mātrān na AM<sub>2</sub> • siddhiḥ ] siddhi M<sub>1</sub> 185b abhyā° ] abhya° J • °senaiva jāyate ] °syād eva jāyate β, °sāt pavanasya vai H<sub>R</sub> 185c °yoga° ] °yogaṃ J<sub>1</sub>D<sub>YS</sub>, °yogo J<sub>2</sub>W<sub>2</sub>V • °padaṃ ] AM<sub>2</sub>B<sub>A</sub>P<sub>T</sub>; °pradaṃ M<sub>1</sub>, °padi B<sub>B</sub>B<sub>P</sub>, varaṃ πD<sub>YS</sub> • prāpya ] sarvaṃ M<sub>1</sub> 185d °sattvava° ] °tattvava° A, °śattvava° J, °saṃkalpa° P<sub>T</sub> • °śaṃkaram ] bhañjakam P<sub>T</sub> 186ab rājayogapadaṃ sarvaṃ kuryād ruci vicakṣaṇaḥ A, rājayogapadaṃ sarvaṃ kuryād ruci viceṣṭayoḥ M<sub>2</sub> 186a vā ] vāṃ W<sub>1</sub> 186b viceṣṭitam ] višeṣataḥ β, ceṣṭitaḥ W<sub>2</sub> 186c yadā tu rāja° ] M<sub>1</sub>AM<sub>2</sub>β; tathāntarā ca P<sub>T</sub>, yathāntarā ca cett. • °yogena ] °yogasya M<sub>1</sub>AM<sub>2</sub> 186d niṣpannā yoginaḥ ] niṣpattā yogina° m° J<sub>1</sub>, niṣpattā yogina J<sub>2</sub>, niṣpannā yāminaḥ W<sub>2</sub> 187a tadāvasthā ] tadātrasthā W<sub>2</sub> • hi niṣpattir ] hi niṣpatti M<sub>1</sub>, °diniṣpannā B<sub>A</sub>, naśyantī P<sub>T</sub> 187b bhuktimukti° ] bhuktiṃ muktiṃ B<sub>B</sub>B<sub>P</sub>-, bhaktimukti° P<sub>T</sub> • °pradā bhavet ] M<sub>1</sub>AM<sub>2</sub>W<sub>1</sub>P<sub>T</sub>; pradāpayet βJ<sub>1</sub>V, °pradā yavot W<sub>2</sub>, °phalapradā D<sub>YS</sub> 187c te kathitaṃ ] tu kalitaṃ β • brahman ] braṃhman M<sub>1</sub>V, brahma B<sub>B</sub>B<sub>P</sub>W<sub>1</sub> 187d sāṃkṛte ] saṃsmitaṃ β • yogam ] bhyāsam M<sub>1</sub>AM<sub>2</sub> • ācara ] M<sub>1</sub>-AVD<sub>YS</sub>; ācaret βW<sub>1</sub>, ācarāt JW<sub>2</sub> 188a vacaḥ ] vaca V 188b sāṃkṛtir ] W<sub>1</sub>D<sub>YS</sub>; sāṃkṛti J, sāṃkṛter V • āptavān ] W<sub>1</sub>D<sub>YS</sub>; ānavaḥ JV, ācarat W<sub>2</sub><sup>pc</sup>, ācan W<sub>2</sub><sup>ac</sup> (unm.) 188c sarva° ] sarvaṃ A • °siddhim ] siddhir M<sub>2</sub> • avāpyāsau ] avāpto sau M<sub>1</sub>A, bhaved yo sau M<sub>2</sub>, avāpyāsmad β, avāpyāsaum J<sub>1</sub></footnote>

<footnote>186ab om. M<sub>1</sub> 188ab om. M<sub>1</sub>AM<sub>2</sub>β</footnote>
य इदं पठते नित्यं साधुभ्यः श्रावयेदपि ।
तस्य योगः क्रमेणौव सिध्यत्येव न संशयः ॥१८९॥

योगिनो ऽभ्यासयुक्ता ये ह्यरण्येषु गुहासु वा ।
बहुकालं रमन्ते स्म जनसङ्गविवर्जिताः ॥१९०॥

तस्मात्सर्वप्रयन्नेन योगमेव सदाभ्यसेत् ।
योगाभ्यासो जन्मफलं निष्फला हि तथाक्रियाः ॥१९१॥

महामायाप्रसादेन सर्वेषामस्तु तत्सुखम् ।
एतत्सर्वं तया युक्तं तामेवाराधयेत्ततः ॥१९२॥

यः संस्मृत्या मुनीनामपि दुरितहरो योगसिद्धिप्रदश्च
कारुण्याद्यः प्रवक्ता सुखहृदयहृतो योगशास्त्रस्य नाथः ।

189a ya idam paṭhate ] JW₁DYS; ya etat paṭhate M₁AM₂, yas tad ittham paṭhen β, idam [yaḥ] paṭhate W₂, ya yidaṃ paṭhate V • nityaṃ ] samyak AM₂ 189b sādhubhyaḥ ] sāyujyaḥ V • śrāvayed api ] paṭhanād api M₁A, kathayed api M₂, kathayed iti β 189c yogaḥ ] JW₁W₂DYS; caiva M₁, caitat AM₂, yoga° βV 189d sidhyaty ] siddhaty BBBPJ₂V 190a yogino 'bhyāsa° ] yogobhyāsa° M₁ (unm.) • °yuktā ye ] °saṃyuktāḥ M₁, °saṃyuktā AM₂, °saṃsaktā BAA BP; °saṃsaktāḥ Bβ 190b hy araṇyeṣu guhāsu vā ] em.; rahasyeṣu guhādiṣu M₁, hy araṇyeṣu guhādiṣu A, hy araṇyeṣu grheṣu ca M₂W₁W₂V, araṇyeṣu grheṣu vā β, hy araṇye vā grheṣu ca J, hy araṇyeṣu grheṣu vā DYS 190c bahu° ] evaṃ M₁, cira° A • ramante sma ] ca raṃty eva M₁, ramante ca A, ramanty eva M₂BB BP, ramaty eva BA 190d janasaṃgavivarjitāḥ ] M₁ABAA BP; janasaṃghavivarjitāḥ M₂, janasaṃgavivarjitam BB, bahukālavivarjitaḥ V, bahukālavivarjitāḥ JW₁W₂DYS 191b yogam ] sāgām BA, sāṃgām BP • eva ] evaṃ AM₂ • sadābhyaset ] samabhyaset AβW₂V 191c janma° ] °ttama° M₁ 191d niṣphalā ] M₁AM₂β; vikalā J, viphalā cett. • hi tathā ] π; itarāḥ M₁β, itara° AM₂ • °kriyāḥ ] °kriyā AJ₁V 192a °prasādena ] °prabhāvena β 192b sarveṣām ] M₂βW₁DYS; sarvayām J, sarvapāp° W₂, sarvaṃ yām V • astu ] eva M₂ • tat° ] cit° M₂β 192c tayā ] conj.; samā° M₂, yathā cett. • °yuktam् ] °yuktāṃ V • etat sarvaṃ yayā yuktam् ] yatnas sarvas tadāyattam BA, yatnas sarvaṃ tadātattam BB, yatnas sarvas tadātattat BP 193a saṃsmṛtyā ] saṃsmṛtya J (unm.), saṃsmṛtyaṃ V • munīnām ] muninām J (unm.) • °haro ] °haroṃ J 193b yaḥ ] yāḥ JV • sukhahṛdayahṛto ] J; sukhahṛdayagato W₁, sukhakṛdayanhato W₂, mukhahṛdayahṛto V, sukhaduḥkhasuhṛd DYS (unm.)

<footnote>191d end of M₁A 192d end of M₂β</footnote>
तस्याहं भक्तिशून्यो ५प्यखिलजनगुरोर्भक्तिचिन्तामणोहिं

दत्तात्रेयस्य विष्णोः पदनलिनयुगं नित्यमेव प्रपद्ये ॥१९३॥

Colophons: iti dattātreyasāṃkrtisaṃvāde yogaśāstre nānāvidhalakṣaṇalakṣitadat-
tātreyakathitam śāstram saṃpūrṇam oṃ harim a* śrīkṛṣṇārpaṇam astu śubham astu M₂
• iti śrīdattātreyoktaṃ yogaśāstram saṃptim agamat J₁ • iti śrīdattātreyaproktaṃ
yogaśāstram saṃptim agamat J₂ • iti śrīdattātreyoktaṃ yogaśāstram saṃpūrṇam || ||
śrīkṛṣṇārpaṇam astu || || śake 1777 rākṣasanāmasaṃvatsare bhādrapadakṛṣṇa aṣṭamyāṃ
tithau saumyavāsare taddine pustakaṃ samāptaḥ || ||śrībhagavannārāyaṇārpaṇam astu ||
|| iti dattātreyoktayogaśāstrasamāptaḥ W₁ iti sadguṇācāryeṇa śrīdattātreyamahāyoginā
viracitaṃ yogaśāstram saṃptam P • iti śrīdattātreyasaṃhitāyāṃ sāṃkṛtisaṃvāde yo-
gaśāstranirūpaṇam saṃpūrṇam || — || dattātreya || — || śrībhavāniśaṃkarārpaṇam astu ||
oṃ tat sat || M₁ • iti śrīdattātreyakṛtam yogaśāstram saṃpūrṇam A • iti śrīdattātreyok-
tam yogaśāstram saṃptam || koṭijanmakṛtam pāpaṃ puruṣottamasaṃnidhau kṛtvā
sūryagrahe snānaṃ vimuṃcati mahodadhau ||2|| śivabilvālaye tīrthe candrasūryagrahe
tathā maṃtramātraprakathanam upadeśaḥ sa ucyate || śubham || śrīkṛṣṇārpaṇas tu || cha||
cha|| ||cha|| cha|| || W₂ • iti sadgu****śrīdattātreya *vi*racitaṃ yogaśāstram
saṃptam || || dattātreyasaṃhitā samāptā || || śrīrāmacaṃdrāya namaḥ || ||śrīḥ||
||rcha|| ||śrīḥ|| ||rcha|| ||śrīḥ|| ||rcha|| ||śrīḥ|| ||rcha|| ||śrīḥ||
||rcha|| ||śrīḥ|| T • iti śrīdattātreyaproktaṃ yogaśāstram saṃpūrṇam ||1|| śubham astu
|| niḥsaṃgatā muktipradam yatīnām saṃgād aśeṣā prabhavaṃti doṣāḥ || ārūḍhayogo pi
nipātyatedhaḥ saṃgena yogī kim utāt prasiddhiḥ ||1|| śake 1739 sarvadhārīnām saṃvatsare
māghaśudhdh V (final folio missing)

<footnote>193c °guror ] guro V • °maṇer ] °maṇe J₁V, °maṇo J₂ 193d viṣṇoḥ ] viṣṇo J₁J₂ᵃ • eva ] evaṃ V</footnote>
Part III

*Dattātreya’s Discourse on Yoga*

An Annotated Translation of the *Dattātreyayogaśāstra*
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Dattātreya’s Discourse on Yoga

(1) To get rid of obstacles I worship He who dwells in yogis' heart lotuses with attributes, yet is without attributes: Viṣṇu, who is to be reached by yoga [and] takes the form of consciousness.<fnref n="204" />

(2) After wandering about (paricaṅkramya)²⁰⁵ the entire surface of the earth in the hope of obtaining yoga, that best of sages, Sāṃkṛti, reached the Naimiṣa Forest,

(3) beautiful with its trees with their various fragrant flowers [and] delicious fruit, sacred [and] adorned with pools of water.

(4) While wandering about there, that sage saw sitting on a platform under a mango tree the great sage Dattātreya,

(5) resplendent in a steady lotus pose with his gaze fixed on the tip of his nose and his upturned hands in his lap.

(6) Then, after bowing to that rishi Dattātreya, Sāṃkṛti sat down right there among his pupils, facing him.

"To he who has the form of the Man-Lion, whose essence is consciousness, whose true form is bliss, and who is defined by the three words beginning with tat, homage!"

The terms *cit* and *sukha*, and the reference to the Upaniṣadic *vākya* "tat tvam asī", point to a Vedāntic milieu. The metre is the very rare *mattaceṣṭita* (also known as *prāmāṇikā*).

²⁰⁵The unusual form *paricaṅkramya* is an absolutive from the intensive of *pari-kram* (cf. *Brahmāṇḍapurāṇa* 2.58.28).

<footnote n="204">²⁰⁴The maṅgala verse found in all witnesses except δ is:

nṛsimharūpiṇe cidātmane sukhasvarūpiṇe |
padais tribhis tadādibhir nirūpitāya vai namaḥ ||</footnote>
(7) The sage immediately stopped his yoga and said kind words of welcome to Sāṃkṛti who was in front of him.

(8) “Sāṃkṛti, tell me why you have come here.”<fnref n="206" />

On being asked this<fnref n="207" /> [Sāṃkṛti] told him that he had come there to learn yoga.

The Blessed Dattātreya said:<fnref n="208" />

(9) “Yoga has many forms, o brahmin. I shall tell you them all: Mantra Yoga (mantrayogaḥ) and the [Yoga of] Dissolution (layaḥ); the third is the Yoga of Force (haṭhayogaḥ);

(10) the fourth, Royal Yoga (rājayogaḥ), is declared to be the best of yogas. Inception (ārambhaḥ) and Union (ghaṭaḥ)<fnref n="209" /> and [that] called Accumulation (paricayaḥ)

(11) and Perfection (niṣpattiḥ): these are taught to be the four stages. I shall describe them in detail, if you want to listen.

[Mantra Yoga]

(12) The wise man should recite a mantra after installing the letters of the alphabet on his body. And by means of even a single [mantra] supernatural

<footnote n="206">²⁰⁶The sandhi in pāda b, uddiśya ihāgataḥ, is not standard but is found in all witnesses except M₁, which adds -m- as a hiatus break.</footnote>

<footnote n="207">²⁰⁷The reading found in M₁ and A, prṣṭaḥ sa taṃ, is the only one of all the witnesses that is metrical.</footnote>

<footnote n="208">²⁰⁸The witnesses do not introduce Dattātreya’s previous, much briefer utterance in this way, nor do they introduce Sāṃkṛti’s reply.</footnote>

<footnote n="209">²⁰⁹On why I have translated ghaṭa as “union” here, see note 261.</footnote>
power (*siddhiḥ*) may arise. That is called Mantra Yoga.<fnref n="210" />

(13) The weak person is suited to it. After practising for twelve years he usually attains gnosis and the powers beginning with that of becoming infinitesimally small.

(14) The person of little intellect practises this yoga, the lowliest of aspirants, for this Mantra Yoga that has been taught is said to be the lowliest of yogas.

[The Yoga of Dissolution]

(15) The Yoga of Dissolution (*layayogaḥ*) happens as a result of the dissolution of the mind (*cittalayāt*)<fnref n="211" /> by means of esoteric techniques (*saṃketaiḥ*).<fnref n="212" /> Ādinātha has taught fifteen million esoteric techniques.”

Sāṃkṛti said:

(16) “Lord, who is this person called Ādinātha?”<fnref n="213" />

<footnote n="210">²¹⁰The witnesses give several variant forms for the third *pāda* of this verse, distributed across the branches of the transmission. I have adopted that of P, but others are possible, in particular those of M₁VPτ, which give the more simple meaning of “thus *siddhi* arises”.</footnote>

<footnote n="211">²¹¹In order for the first *pāda* of this verse as found in all the witnesses to be metrically correct the first syllable of *citta*° must be read as light, making a *na-vipulā*. As noted by Harunaga Isaacson in an unpublished treatment of Sanskrit metre and metrics kindly shared with me, “the fact that there are such exceptions [to the rule that a short vowel followed by two consonants is heavy] is recorded by some authors of *chandaḥśāstra*, e.g. *Vāṇībhūṣaṇa* 1.6ab”.</footnote>

<footnote n="212">²¹²The term *saṃketa* is used in several texts, in both Sanskrit and vernacular Indic languages, to denote an esoteric teaching. See e.g. *Kadalimañjunāthamāhātmya* 3.4, *Liṃcaritra pūrvārdha* 187, 205–207, *Vivekasindhu* 1.110, *Yogabīja* 96, *Gorakhbāṇī* (multiple references to the *sidh saṃket*) and *Jñāneśvarī* 6.291. Similar teachings on simple esoteric techniques used to bring about states of absorption are found in Śaiva works including the *Vijñānabhairava* (see note 9 for details).</footnote>

<footnote n="213">²¹³Ādinātha is a name for Śiva which first appears in late first-millennium Paścimāmnāya Kaula sources (e.g. the *Kularatnoddyota*) and then comes to be most commonly used to</footnote>
Dattātreya said:

(17) “The names of Mahādeva, ‘the Great God’, are Ādinātha, Bhairava and Śabareśa.²¹⁴ This latter [form of the] god, [Śabareśa, the Lord of the Śabaras], while wandering about all-powerful having fun

(18) on mount Śrīkaṇṭha,²¹⁵ in the company of Pārvatī [and] the leaders of his troop in the Vindhya [range] (*vindhye*),²¹⁶ and on Śrīparvata, in the Banana Forest (*kadalīvanagocare*),²¹⁷

denote Śiva as the first Nātha of the Nātha yogi tradition. Here Sāṃkṛti, by asking what sort of man Ādinātha is, indicates that he has not heard of this name of Śiva.

²¹⁴ Śabareśa, “the lord of the Śabaras”, i.e. of mountain-dwellers, is a said to be the name of multiple liṅgas in the Sanskrit *Basavapurāṇa* (21.56). Two texts from the Telugu region, the *Śabaraśaṅkaravilāsam* and *Kirātarudralīlā*, recount tales of Śiva as lord of the Śabaras or Kirātas (I thank Shubha Shanthamurthy for these references). Śabareśa/Śabareśvara is a famous Siddha in Buddhist traditions (on whom see ISAACSON & SFERRA 2014:67–69) and the *Haṭhapradīpikā* includes Śābara in a list of Siddhas who have attained mastery through haṭhayoga (1.5).

²¹⁵ On the suggestion of Peter Bisschop I am understanding śrīkaṇṭhaparvate as referring to Kalinjar (Kālañjara), the fort at the eastern end of the Vindhyas where there is a famous and ancient temple of Śiva as Nilakaṇtha. Several witnesses read śrīkaṇṭhabh parvate here, which could perhaps be original, meaning that it is in his incarnation as Śrīkaṇtha that Śiva taught the saṃketas of layayoga. In the *Mataṅgapārameśvarāgama* Śiva incarnates as Śrī-kaṇtha in the Himālaya in order to give teachings to the sage Mataṅga (Vidyāpāda 1.12). The *Gorakṣasiddhāntasamgraha* (p.19) says that in the *Śabaratantra* Śrīkaṇtha is one of 12 semi-divine gurus who brought Kāpālika teachings to earth. The contrast between the epithets *mahādeva* and *deva* would then be intended to imply Śiva’s limitation of himself when he incarnates as Śrīkaṇtha. This latter interpretation leaves *parvate* hanging, however, and is somewhat infelicitous in the light of Śiva already having been said to be in his Śabareśa form.

²¹⁶ The reading *vindhye* is found only in three of the four southern witnesses (the fourth, P, has *mithah*). The other witnesses have variants meaning the Himālaya, except for the *Prāṇatoṣanī* which has *mahendraparvate*, the mount Mahendra located in the Eastern Ghats in present-day Odisha. If the identification of Mount Śrīkaṇtha as Kālañjara on the eastern end of the Vindhyas is correct, then *vindhye* must refer to the rest of the range.

²¹⁷ Kadalivana is the area called Kadri in the city of Mangalore (on which see MALLINSON 2019) or the Kadalivana situated near Srisailam (i.e. Śrīparvata) which is identified as a place for Siddhas in 13th-century proto-Viraśaiva texts such as the Telugu *Basavapurāṇamu*
(19) on Girikūṭa<fnref n="218" /> [and] on Citrakūṭa,<fnref n="219" /> the mountain marked with feet (*sapādaniyate*),<fnref n="220" /> kindly gave an esoteric technique to each of the Śabaras.

(20) No one other than he can teach them all. I shall teach some which are easy because they consist of simple practices.<fnref n="221" />

(21) While staying still, moving, sleeping [and] eating, day and night one should meditate on emptiness. This is just one esoteric technique taught by Ādinātha.<fnref n="222" />

(22) Another is said to be [performed] merely by staring at the tip of the nose. The next is meditation on the rear part of the head, which conquers death.

(23) The next esoteric technique is said to be [performed] merely by staring between the eyebrows.<fnref n="223" /> And smearing ṛlīlārtha (līlāvibhūti-

<footnote>and Kannada *Siddharāmacarita* (SHANTHAMURTHY 2019) and where today there is a cave in which Dattātreya is said to have lived (https://templesinindiainfo.com/kadalivanam-srisailam-kadali-vanam-srisailam/ accessed 5th May 2023). If this latter identification is correct one might understand this and the next verse to be naming three individual sites: Kalinjar, the Kadali forest and Chittorgarh.</footnote>

<footnote n="218">²¹⁸Girikūṭa is located in Mālava in the *Mahāmayūrīvidyārājñī* (p.19; I thank Shaman Hatley for this reference). This site is probably the intended referent of *girikūṭe*, but it could also imply a group of mountains and qualify *citrakūṭe*.</footnote>

<footnote n="219">²¹⁹This is likely to be the old Śaiva centre now known as Chittorgarh, rather than Citrakūṭa in Uttar Pradesh, the modern centre of Rāma worship.</footnote>

<footnote n="220">²²⁰Some Śaiva pilgrimage sites had temples dedicated to Śiva's feet (for references see CECIL 2021:358 n.38).</footnote>

<footnote n="221">²²¹The formulation of *pāda* 20d is odd; perhaps there is a lacuna. I thank Alexis Sanderson for this suggestion. In addition, the use of the neuter with reference to the usually masculine *saṃketas* is anomalous and it may be that this verse as a whole was interpolated at an early stage of the text's transmission. I thank Judit Törzsök for this suggestion.</footnote>

<footnote n="222">²²²On this and the other *saṃketas* taught here, cf. *Sivasaṃhitā* 5.65–71.</footnote>

<footnote n="223">²²³Here $M_1A M_2$ add the half-verse *amarīṃ ca pibet svāyāṃ paraḥ saṃketa ucyate*, “And</footnote>
lepaḥ)²²⁴ is said to be [an] excellent [esoteric technique].

(24) [Another] excellent [esoteric technique] is dissolving [the mind] into the big toe of one's right foot. And lying on the ground like a supine corpse is said to be the best of the best.²²⁵

(25) If one practices [these techniques] in a place free from people while relaxed (śithilah),²²⁶ one will achieve success.

And thus Śaṅkara taught many esoteric techniques.

(26) The dissolution of the mind which occurs by means of [these and] many other esoteric techniques: that is the Yoga of Dissolution. Now hear about the Yoga of Force (haṭhayogam).”²²⁷

drinking one's own urine is said to be another esoteric technique”.

²²⁴For pāda c P has līlāvibhūtivilepaś ca, the Prāṇatoṣanī has the related vibhūtilepalābho 'pi and M₁ has līlāviśrutilepaś ca. The western mansucripts have variations on lalāṭe bhrūtale yaś ca which does not make sense because there is no action invoked, simply a bodily location (and bhrūtale is anomalous). Their readings may be corruptions of lalāṭe bhūtilepaś ca, “and smearing ash on the forehead” (I thank Judit Törzsök for this suggestion). The southern group transmits the difficilior lectio, which is why I have adopted the reading of P despite the referent of līlāvibhūti being unclear and no location being given for the smearing. Some later Vaiṣṇava texts use līlāvibhūti as a term for god's playful manifestation on earth, in contrast to his nityavibhūti (e.g. Lakṣmītantra ṭippanī ad 2.37, Yogasiddhāntacandrikā p. 37) but this is very unlikely to be the meaning here. More likely is a particular kind of ash (vibbhūti), although I know of no instances of līlāvibhūti having this meaning. The reading found in A, lālāvihatilepaś suggests the possibility of lālāvibhūtilepaḥ, “smearing [a mixture of] saliva and ash”, being the original reading.

²²⁵Ballāla includes lying like a corpse and meditating on both big toes (probably influenced by the reading savya° (for svasya) found in most of the Dattātreyayogaśāstra witnesses) in his description of methods of entering and leaving samādhi (MALLINSON 2007:234–235 n.428).

²²⁶The reading śithilah here is suspect, but I cannot make sense of P's haṃseva or M₁AM₂'s haṃsīva (I am not aware of the female haṃsa having a reputation for solitarity) nor conjecture an appropriate emendation.

²²⁷Here I have preserved the non-standard orthography syād haṭhayogam found in the witnesses which have this reading.
[Yoga of Force]

(27) Rules (*yamaḥ*) and observances (*niyamaḥ*) and then posture (*āsanam*); the fourth is breath-control (*prāṇāyāmaḥ*), the fifth is withdrawal [of the senses] (*pratyāhāraḥ*);

(28) then fixation (*dhāraṇā*) is sixth; meditation (*dhyānam*) is said to be the seventh; absorption (*samādhiḥ*) is taught as the eighth [and] it bestows a reward equal to all religious merit.

(29) Yājñavalkya and others knew this yoga of eight auxiliaries; Siddhas such as Kapila practised [the Yoga of] Force differently from it.<fnref n="228" />

(30) And that [different method of the Yoga of Force] is as follows: the Great Seal (*mahāmudrā*) and the Great Lock (*mahābandhaḥ*);<fnref n="229" /> then there is the Sky-Roving Seal (*khecarīmudrā*) and the Jālandhara Lock (*jālandharabandha*);

(31) the Uḍḍiyāṇa [Lock], the Root Lock (*mūlabandhaḥ*) and the Inverted Attitude (*viparītakṛtiḥ*);<fnref n="230" /> [and] Vajrolī, [which is] considered to

<footnote n="228">²²⁸ Cf. 130c–131d. On Kapila, see page 32.</footnote>

<footnote n="229">²²⁹ The δ witnesses here consistently have *bandha* as a neuter noun but when these practices are taught later in the text (135, 138–145) they have it as masculine (its usual gender), as do all contemporaneous *haṭha* texts. In 31a the neuter form *uḍḍiyāṇam* is found as the name for the *uḍḍiyāṇa bandha* in all the witnesses.</footnote>

<footnote>One would expect *mahāvedha* to follow *mahābandha* in this list, since it is taught after it at verse 136.</footnote>

<footnote n="230">²³⁰ I have chosen *viparītakaraṇa* as the name for this technique, which is often known as *viparītakaraṇī* and in this verse is called *viparītakṛti* (*kṛti*, a synonym of *karaṇa/karaṇī*, presumably being used *metri causa*), because at 146b the manuscripts of the *Dattātreya-yogaśāstra* all have ṛkaraṇa (while the testimonia are unanimous in reading *karaṇī*). The witnesses of the *Vivekamārthaṇḍa*, which is, together with the *Dattātreyayogaśāstra*, one of the earliest texts to teach this technique, also have both *karaṇam* and *karaṇī* (*Vivekamārthaṇḍa* 115). The word *karaṇa* is commonly used in Śaiva texts to denote a physical attitude and I have understood it thus here. Cf. e.g. *Haṭhapradīpikā* 1.56 and 4.10, in which the haṭhayogic</footnote>
be threefold, [comprising also] Amarolī and Sahajoli.<fnref n="231" />

(32) I shall teach the characteristics of these practices and how they
should individually be performed.

[The Doctrine of Yājñavalkya]

[Rules (*yamaḥ*) and Observances (*niyamaḥ*)]

The sages who see things as they truly are have taught ten rules,

(33) among which a light diet is the single most important, not any of
the others. Of the observances, non-violence is the single most important, O
Sāṃkṛti.<fnref n="232" />

[Posture (āsanam)]

(34) Of the 84 lakh postures, hear that which is best: the lotus posture taught by Ādinātha<fnref n="233" /> is now described.

mudrās are said to be varieties of karaṇa.

<footnote n="231">²³¹Several witnesses spell the names of these practices with a final short -i but I have chosen to adopt the forms in -ī because the names incorporate the Old Marathi term *oli*, which means “lineage” (they refer to three different lineages of Siddhas and their methods of controlling sexual continence; see MALLINSON 2018:189 n.21 and 2019:5 n.28). The word *oli* is related to Sanskrit *āvali/i*, whose final vowel may be either short or long; this is perhaps the reason for the variations in spellings here.</footnote>

<footnote n="232">²³²It is not clear what groupings of rules and observances are being referred to here. The mention of ten rules indicates that the author of the *Dattātreyayaśāstra* is not following the classification found in the *Pātañjalayogaśāstra*, in which there are five of each. One might expect that it is the classification of ten of each common to many post-10th-century texts (see MALLINSON & SINGLETON 2017:51 and 477 n.7) in which a measured diet is included among the *yamas*, but in those groupings (as in the *Pātañjalayogaśāstra*) *ahiṃsā* is also found among the *yamas*, not the *niyamas*.</footnote>

<footnote n="233">²³³It is not clear why Ādinātha is referenced here, other than because he is the usual teacher of all āsanas. Verse eight of the *Vivekamārthaṇḍa*, which is a product of the Nātha tradition and is likely to have been known to the author of the *Dattātreyayaśāstra*, teaches</footnote>
(35–37) Carefully place the upturned feet on the thighs. Put the hands, also upturned, in the lap. Then focus the eyes on the tip of the nose. Lift up the base of the uvula (rājadantamūlam)<fnref n="234" /> with the tongue, put the chin on the chest and, slowly inhaling as much as possible (yathāśaktyā),<fnref n="235" /> slowly fill the abdomen. Then slowly exhale as much as possible.

(38) This is called the lotus posture. It destroys all diseases and is hard for just anyone to attain: it is attained on earth by the wise person.

(39) Sāṃkṛti, listen resolutely to the sequence of yoga practice being carefully expounded by me, together with all the characteristics of the yogas.

(40) Even a young person or someone old or diseased gradually obtains success in all yogas through practising tirelessly.

(41) Whether brahmin, ascetic (śramaṇaḥ),<fnref n="236" /> Buddhist, Jain (ārhataḥ),<fnref n="237" /> Kāpālika or Cārvāka, the wise man endowed with conviction (śraddhayā)<fnref n="238" />

a slightly different padmāsana, in which the hands are passed behind the back to hold the big toes of each foot.

<footnote n="234">²³⁴On rājadanta see MALLINSON 2007:209 n.258.</footnote>

<footnote n="235">²³⁵Here and at other instances of this compound (37c, 61a, 62c, 134a,) the readings of the witnesses vary between yathāśaktyā and yathāśakti without any discernible rationale.</footnote>

<footnote n="236">²³⁶The use of śramaṇa in Sanskrit to denote an ascetic was somewhat archaic by the time of the composition of the Dattātreyayogaśāstra, but Telugu and Kannada texts of this period often use it to mean a wandering ascetic. I am grateful to Alexis Sanderson for the former observation and Shubha Shanthamurthy for the latter. Here M₁A and M₂ have kṣatriyo, a change perhaps indicative of the milieu in which it was made. The implication of the contrast between the brāhmana and the śramaṇa coupled with the identification of Buddhist, Jain, Kāpālika and Cārvāka ascetics as being eligible for practising haṭhayoga is that only Brahmins amongst savarṇas may practise yoga without becoming renouncers.</footnote>

<footnote n="237">²³⁷There are several meaningful (if sometimes implausible) variant readings for ārhato: vyādhito (P), nāpito (M₁), nāstiko (AM₂) and patito (βYCM).</footnote>

<footnote n="238">²³⁸While a meaning of “conviction” or “faith” is more likely here, in Pātañjalayogaśāstra 1.20 śraddhā is included among possible precursors of asaṃprajñāta samādhi: śraddhāvīrya-</footnote>
(42) who is constantly devoted to his practice obtains complete success. Success happens for the one engaged in action. How could it happen for one who is not active?

(43) Success in yoga does not arise merely by reading the scriptures. Whether [the yogi] is shaven-headed or carries a staff or wears ochre robes

(44) or says “Nārāyaṇa” (nārāyaṇavadaḥ),²³⁹ has matted hair [and] smears himself with ash or has “namaḥ Śivāya”²⁴⁰ as his sacred utterance or worships external images (bāhyārcāpūjakaḥ)²⁴¹

(45) or marks himself in the twelve places²⁴² or adorns himself with lots of rosaries,²⁴³ if he does not practise or is cruel, he will not attain success.

(46) The wearing of religious garb does not bring success [in yoga], nor does talking about it. Practice is the sole cause of success. True indeed is this, O Sāmkṛti.

smṛtisamādhiprajñāpūrvaka itareṣām. The Bhāṣya glosses śraddhā with saṃprasāda, “clarity of mind”, while Vācaspatimiśra and Vijñānabhikṣu gloss it with icchā, “desire”.

²³⁹This refers to use of the Vaiṣṇava aṣṭākṣara mantra oṃ namo nārāyaṇāya taught at e.g. Īśvarasaṃhitā 23.52 and Jayākhyasaṃhitā 23.40.

²⁴⁰This is the Śaiva pañcākṣara mantra namaḥ śivāya (often prefixed with oṃ), on which see DE SIMINI 2021.

²⁴¹On the term ārcā in south Indian Vaiṣṇava traditions, see footnote 86.

²⁴²On the marking of the body by Vaiṣṇavas with twelve ūrdhvapuṇḍras, see page 12. Only T has sthānadvādaśapuṇḍro at 45a. The other witnesses read °pūro, °pūrā, °pūto, °pūjyo, °pūjo and °śuddho, all of which imply the same practice.

²⁴³The practice of wearing large numbers of rosaries all over the body is taught in Śaiva manuals such as the Śaivasaṃnyāsapaddhati, which gives instructions for 36 rudrākṣas to be worn on the head, six on each of the ears, 32 on the neck, 16 on each of the arms, 12 on each of the wrists and 108 on the chest. I thank Dominic Goodall for informing me of this reference in a personal correspondence in 2013. Śaiva ascetics continue to wear large numbers of garlands of rudrākṣas (see e.g. the photograph of a Dasnāmī Nāgā Saṃnyāsī at https://tinyurl.com/js9rfphx accessed 14th November 2022).
(47) It is well known that for the sake of their penises and stomachs men who wear religious garb but do not undertake the practices [of yoga] deceive people by talking about yoga.

(48) Malevolent ('kuśalāḥ')<fnref n="244" /> men try various deceits. Declaring “we are yogis”, they are fools, intent on only indulgence.

(49) Having gradually come to recognise people like that who do not practise yoga and attain their ends through words alone (*vacanair eva*)<fnref n="245" /> while wearing religious garb, one should shun them.<fnref n="246" />

(50) They are always obstacles to yoga practice, so clever men should take pains to shun people like them whom they imagine to be friendly.<fnref n="247" />

(51) In the first period of practice, o sage, various obstacles do in fact arise. The first obstacle is laziness and the second is said to be

<footnote n="244">²⁴⁴At the suggestion of Péter-Dániel Szántó, before kuśalāḥ I am supplying an avagraha not found in the witnesses. Were kuśalāḥ to be read, it would perhaps mean “artful”.</footnote>

<footnote n="245">²⁴⁵Some southern witnesses have vañcakair eva and vañcanenaiva for vacanair eva, meaning “tricks” rather than “words”.</footnote>

<footnote n="246">²⁴⁶After citing this verse the Brhatkhecarīprakāśa adds maunenety arthaḥ, suggesting a different interpretation of vacanair eva, i.e. that the practitioner should shun such people by not speaking to them.</footnote>

<footnote n="247">²⁴⁷My conjecture for the last pāda of this problematic verse, sadṛśān buddhijān priyān, combines three words found separately in different witnesses. The southern witnesses vary considerably, while the western ones all have īdrśi siddhidā kriyā (and tān for tat in the preceding pāda). This does make sense — “acting in this way brings siddhi” — but is an unusual formulation and likely to be a patch. The similarity between the forms siddhijā and sudhiyo found in both manuscript transmissions suggest that they point towards the original reading, but I cannot make sense of those with siddhiъ and sudhiyo does not work because the verb varjayet is singular in all the witnesses (except the Yogacintāmaṇi, which reworks the line). Similarly kriyā(ṃ) is found on both sides of the transmission, but I have understood these to be parallel corruptions of priyān.</footnote>
(52) associating with the rogues just described. The third is magic by means of mantras. The fourth is alchemy, the fifth the science of digging for buried treasures. <fnref n="248" />

(53) Various types of delusive obstacles like these arise, o sage, for the yogi whose posture is steady (sthirāsanasya).<fnref n="249" /> The wise one should recognise and reject them.

[Breath-Control (prāṇāyāmah)]

(54) After that [the yogi] should practise breath-control, always (sadā)<fnref n="250" /> while seated in the lotus position.

He should make a beautiful hut with a small opening and no holes,

(55) thickly and carefully smeared with cowdung or whitewash, zealously cleared of bugs, mosquitoes and spiders,

(56) and tirelessly keep it swept every day with a brush, scented with fine fragrance and fumigated with the smoke of substances such as bdellium.

(57) And [it should be] free from the eighteen types [of impurities] such as faeces, urine and so forth,<fnref n="251" /> having a door or closed only with a

<footnote n="248">²⁴⁸Alexis SANDERSON suggested the emendation of *khādya* to *khanya*, since the latter is more likely to be grouped with *mantrasādhana* and *dhātuvāda*. The reading *khādyavādakam* found in the western witnesses means “talking about what is to be eaten”.</footnote>

<footnote n="249">²⁴⁹The description of the yogi as *sthirāsanasya* indicates that he has mastered *āsana*, the third of the eight *aṅgas*. The text now teaches the next *aṅga*, *prāṇāyāma*.</footnote>

<footnote n="250">²⁵⁰I have adopted the reading *sadā* over *svayam*, despite the latter according with the stemmatic hypothesis, on the assumption that *svayam* has found its way into both sides of the transmission through contamination with readings of the *Yogatattvopaniṣad*. I can only make sense of *svayam* by taking it with the following line, which is both structurally unusual and semantically unlikely — would the yogi construct his hut himself?</footnote>

<footnote n="251">²⁵¹This group of eighteen is obscure. The reading *mūlamantrā*° found in δ and W₁ makes no sense (there is no group of 18 such mantras). I have understood it to have arisen in both</footnote>
cloth (*vastrāvaraṇam eva*),<fnref n="252" />

(58) not too high nor too low, and free from the company of other people. In such a hermitage, after spreading out a mat without any wrinkles,

(59) the sage should sit on it, adopt the lotus position, keep his body straight, put his hands together and bow before his chosen deity.

(60) Then the wise man should block the Piṅgalā [channel] with the thumb of the right hand and slowly inhale through the Iḍā [channel].

(61) And he should then perform breath-retention for as long as he can without discomfort. Next he should exhale through Piṅgalā, gently not forcefully.

(62) He should inhale again, through Piṅgalā, and gently fill his abdomen. After holding [his breath] for as long as he can, he should gently exhale through Iḍā.

(63) He should inhale through the same [channel] that he has exhaled through and hold [his breath] without discomfort. In the morning he should sit down and perform twenty breath-retentions in this manner. †The breath-retention called “accompanied” (*sahitaḥ*) is completely free of grasping.†<fnref n="253" />

<footnote>branches of the stemma through parallelism.</footnote>

<footnote n="252">²⁵²The conjectural emendation *vastrāvaraṇam* is unsatisfactory, but the readings of the witnesses, which suggest a covering for the *āsana*, are inappropriate because that is described in the next verse.</footnote>

<footnote n="253">²⁵³All the witnesses include the half-verse at 63ef which 66ab renders superfluous and whose second *pāda*, *sarvagrahavivarjitaḥ* is obscure. It could perhaps mean that during *sahita kumbhaka* the yogi is not subject to any malign planetary influences (*grahas*). I thank Lubomír Ondračka for this suggestion.</footnote>
(64) In the same way he should perform twenty breath-retentions at midday. Similarly, in the evening he should again perform twenty breath-retentions.

(65) At midnight too, he should perform twenty breath-retentions in the very same fashion. He should perform [breath-retentions] together with exhalation and inhalation every day.

(66) It is because it is accompanied by exhalation and inhalation that it is called accompanied breath-retention (*sahitakumbhakaḥ*). He should energetically practise in this fashion four times a day.

(67–69) If he practises thus for three months, purification of the channels results. When the channels are purified, then perceptible (*bāhyataḥ*)<sup>254</sup> signs appear in the body of the yogi. I shall teach all of them: nimbleness of the body, radiance, increase in the digestive fire and leanness of the body are sure then to arise.

Next I shall tell you things that create obstacles to yoga and are to be avoided:

(70) salt, mustard, [food] which is sour, hot, dry or spicy, and overeating are to be avoided, as are the company of women and lots of travelling.<sup>255</sup>

(71) Tending of fire is to be completely avoided, <sup>256</sup> and one should avoid

<footnote n="254"><sup>254</sup>*bāhyataḥ*, which would usually mean “externally”, has been translated as “perceptible” since the increase of digestive fire is not an external sign.</footnote>

<footnote n="255"><sup>255</sup>The reading *strisaṃgaṃ/saṃgo gamanaṃ bahu* found in M<sub>1</sub>AM<sub>2</sub> (PTβ do not have this verse) has been chosen over the *strisaṃgamanam eva ca* of π because it is the *difficilior lectio* and is supported by *Amṛtasiddhi* 19.7 and *Haṭhapradīpikā* 1.63ab, both of which enjoin the yogi to avoid fire, women and travelling.</footnote>

<footnote n="256"><sup>256</sup>It is not clear exactly what is meant here. *Amṛtasiddhi* 19.7 and *Haṭhapradīpikā* 1.63ab give similar injunctions but apply them only to the first part of the practice. This more</footnote>
gatherings of rogues.

And now I shall teach a means to attain quick success in yoga:

(72) milk, ghee, sweet food and a measured diet are prescribed. And [the yogi] should perform breath practice at the times mentioned earlier.

(73) After that he should be able to hold his breath as long as he wishes. As a result of holding [the breath] for as long as is desired, unaccompanied breath-retention (*kevalakumbhakaḥ*) is mastered.

(74) Once unaccompanied breath-retention, which is without exhalation and inhalation, is mastered, nothing in the three worlds is impossible for [the yogi].

(75) At first sweat appears. [The yogi] should massage [himself] with it. And by gently increasing, step-by-step, the retention of the breath,

(76) trembling arises in the body of the yogi while he is in [his] posture (*āsanasthasya*).<fnref n="257" /> Through further increase of the practice, the frog [power] (*dardurī*) is sure to arise.

(77) In the same way that a frog hops across the ground, so the yogi moves across the ground in the lotus position.

(78) And through further increase of the practice levitation arises.

<footnote>absolute prohibition of fire could refer to its abandonment in *saṃnyāsa* (when women too are abandoned), but elsewhere the text says that yoga practice is appropriate for brahmins without specifying that they are *saṃnyāsins*. Perhaps the yogi is not to cook, or simply not to prepare and tend a fire, leaving that task to his attendants.</footnote>

<footnote n="257">²⁵⁷By analogy with *padmāsanasthaḥ* at 77b, this is likely to refer to a way of sitting, but it could perhaps mean “while he is on his seat”.</footnote>
Remaining in the lotus position [the yogi] does not touch the ground,

(79) without [the help of] a support,<fnref n="258" /> for then various peculiar
capabilities arise. Then the yogi is not troubled whether he eats a little or a
lot.

(80) His urine and faeces are diminished and he sleeps little. Worms (krimayah),<fnref n="259" /> rheumy eyes, slobber, sweat, bad body odour:

(81) henceforth these never arise for him. Through further increase [in the duration] of the practice, great strength arises,

(82) through which he gets power over animals (bhūcarasiddhi) [and] is
able to overcome them. A tiger, a buffalo, a wild gayal, an elephant

(83) or a lion: these are killed by a blow from the hand of the yogi. The
yogi looks like the god of love too.

(84) When that happens a great obstacle can arise for the yogi if he is
not careful. Overcome by his beauty women want to have sex with him.

(85) If he has sex in this way, his semen is lost. Through loss of semen, [his] lifespan is diminished and he becomes weak.

(86) So he should avoid having sex with women [and] carefully carry
out his practice. Through constant retention of semen, a good smell arises
in the body of the yogi.

<footnote n="258">²⁵⁸Cf. *Vivekamārthaṇḍa* 87 in which heat arises in the first stage of *prāṇāyāma*, trembling in the second, and in the third the yogi rises up.</footnote>

<footnote n="259">²⁵⁹A and M₂ have *kapho vā* instead of *kiṭakāḥ* (the reading of the rest of δ) and *krimayo* (the reading of π). It could be the original reading since *kapha* “phlegm”, like all the other substances listed, is a bodily excretion. I thank Shubha Shanthamurthy for this suggestion.</footnote>
(87–88) Therefore the yogi should make every effort to preserve his se-
men.

[The Commencement Stage (ārambhāvasthā)]<fnref n="260" />

Then, sitting down in a secluded place, he should chant the syllable *om*, extending it threefold, in order to get rid of previously accumulated bad deeds. This *om* syllable removes all obstacles and destroys all faults.

(89) By engaging in practice in this way, there is mastery of the Commencement [Stage].

[The Union Stage (ghaṭāvasthā)]

And after that practice of [the chanting of] *om* the Union Stage arises.

(90) The Prāṇa and Apāna breaths; the mind and the breath; the individual and supreme selves: when they join together without obstructing one another,

(91) then the stage called Union (ghaṭāhvayāvasthā)<fnref n="261" /> famous among yogis is said [to happen]. I shall [shortly] describe some of the signs that may arise in it.

<footnote n="260">²⁶⁰The beginnings and ends of the four stages are not always indicated. Verse 89 says that the Commencement Stage is mastered, but it is not clear whether this means that everything up to this point is the Commencement Stage or that the stage or state (avasthā has both meanings) only now arises.</footnote>

<footnote n="261">²⁶¹In the *Amṛtasiddhi* the *ghaṭa* stage is so called because the body is likened to a *ghaṭa*, a pot, or, more specifically, an alchemical crucible. The composer of the *Dattātreyayogaśāstra* either rejects or misunderstands this alchemical analogy and derives the name *ghaṭa* from the root *ghaṭ*’s meaning of “unite” (which the alchemical usage of *ghaṭa* is also derived from — clay pots and crucibles usually consist of two conjoined parts).</footnote>
[Withdrawal (*pratyāhāraḥ*)]

(92) The yogi should stop the fourfold practice which has just been taught. He should practise for a measure of three hours, either by day or by night.<fnref n="262" />

(93) Once a day he should perform pure breath retention. The withdrawal (*pratyāhāraḥ*) of the yogi acting in this way is exactly as follows.

(94) When the yogi, while performing [unaccompanied] breath-retention, fully withdraws his sense organs from their objects, it is called withdrawal.

(95) Whatever he sees with his eyes he should realise to be the self.<fnref n="263" />
Whatever he smells through his nostrils he should realise to be the self.

(96) Whatever he tastes with his tongue he should realise to be the self.
Whatever he touches with his skin he should realise to be the self.

(97) The yogi should carefully and tirelessly reflect<fnref n="264" /> in this way upon each of his organs of knowledge for three hours every day.

<footnote n="262">²⁶²This is in contrast with the *Amṛtasiddhi*, in which the yogi is always to practise every three hours day and night (14.7, 19.10).</footnote>

<footnote n="263">²⁶³Of the half-verses instructing the yogi to withdraw his sense-organs from their objects, PT have only the first, the majority of the witnesses have four (as presented in the edition) and M₁AM₂, the *Yogatattvopaniṣad*, *Yogacintāmaṇi*, *Prāṇatosiṇī* and *Dattātreyabodha* add a fifth, on the withdrawal of hearing. It may be that the text originally had only the first, on the withdrawal of sight, and that 97ab instructed the yogi to perform the same withdrawal on the remaining four sense organs. A very similar teaching on *pratyāhāra*, which does list all five sense-organs one by one, is found at *Vivekamārtanda* 106–110.</footnote>

<footnote n="264">²⁶⁴This is one of only two instances in the edition that the adopted reading (*tattat-saṃkhyān*) is found only in β (the other is at 106c). I have adopted it because readings which include *saṃkhyā* are found in some π manuscripts) but not in those of δ, and they are very unlikely to have arisen independently through parallelism. I have understood *saṃkhyā* in its sense of “reflection” rather than the more usual “enumeration”.</footnote>
(98) The yogi is sure then to develop amazing power. Clairaudience, clairvoyance and the ability to travel long distances in an instant,

(99) his utterances always coming true (*vāksiddhiḥ*),<fnref n="265" /> shapeshifting and the power to make things invisible, [the power to turn] metals into gold by smearing them with [his] faeces and urine,<fnref n="266" />

(100) and the power of moving through space: through regular application of the practice [these] arise. The wise yogi should contemplate (*bhāvyam*)<fnref n="267" /> in this way in order to gain success in yoga.

(101) These [powers] are obstacles to ultimate success. The wise yogi should not take pleasure in them and should never show his capabilities to anyone

(102–3) although he might perhaps, out of affection, show [them] to one who has devotion. In order to keep his powers secret, he should behave amongst people as if he were dumb, simple or deaf.<fnref n="268" /> If he does not he is sure to get many disciples

(104) [and] they will doubtless ask that lord among yogis about their various problems. Distracted by dealing with them, he will forget his own practice.

<footnote n="265">²⁶⁵On this understanding of *vāksiddhi* see WUJASTYK 2020:144. *Haṭhatattvakaumudī* 47.22 defines *vāksiddhi* as *śāpānugrahakāriṇī*, the power to bestow curses and blessings.</footnote>

<footnote n="266">²⁶⁶On this *siddhi*, see MALLINSON 2007:220 n.328. Another reference to it is found at *Rasaratnākara* 2.3.191–192 (I thank Jason Birch for informing me of this passage in an email on 17th November 2012). Some Indian Sufis were said to have similar powers (DIGBY forthcoming section 8.3.1).</footnote>

<footnote n="267">²⁶⁷This refers back to the instruction on *pratyāhāra* in verses 95–96 to realise (*bhāvayet*) the objects of the sense organs to be the self.</footnote>

<footnote n="268">²⁶⁸This injunction echoes instructions in the *Pañcārthabhāsya* (*ad Pāśupatasūtra* 1.1 for the Pāśupata aspirant to feign blindness, dumbness and so forth, but the purposes of the two practices are distinct.</footnote>
(105) Devoid of his practice he will then become an ordinary man. He should not forget his guru's teachings and practise them day and night.

(106) The Union stage (ghaṭāvasthā) arises from constantly practising in this way, and it is not mastered through idle discourse without practice.<fnref n="269" />

(107) Therefore one should make every effort to practise nothing but
yoga.

[The Accumulation Stage (*paricayāvasthā*)]

Next the Accumulation Stage (*paricayāvasthā*) arises as a result of the
practice.

(108) Carefully accumulated, the breath,<fnref n="270" /> with fire, awakens Kuṇḍalinī
and enters the Suṣumnā without obstruction.<fnref n="271" />

<footnote n="269">²⁶⁹Pāda c's tac caiva is problematic insofar as a feminine pronoun agreeing with avasthā would be preferable.</footnote>

<footnote n="270">²⁷⁰The description of the breath as *paricitah*, “accumulated”, explains why this stage is called *paricaya*, “accumulation”. Alternatively one might understand these terms to mean “understood” or “practised” and “understanding” or “practice”; in support of this interpretation, at *Amṛtasiddhi* 14.8, not explicitly in the context of the *paricaya* stage, the breath is said to become *abhyasitah*, “practised”. All these understandings of the meaning of the *paricaya* stage differ from that found in the *Amṛtasiddhi*, however, in which there is said to be an accumulation of knowledge (29.4: *jñānaparicayo yasmāt tasmāt paricayo mataḥ*). The author of the *Dattātreyayogaśāstra* probably did not have direct knowledge of the *Amṛtasiddhi*, but is very likely to have known the *Amaraugha*, which took the four-*avasthā* system from the *Amṛtasiddhi* but does not explain the name *paricaya*. The *Śivasaṃhitā*, which draws extensively from the *Dattātreyayogaśāstra*, says that the breath is accumulated in the *paricaya* stage (3.69). One of the *Dattātreyabodha* witnesses (as well as the *Śārṅgadharapaddhati* and *Haṭhapradīpikā*) has *yasmād* for *yatnād*, further indicating that this is an explanation of the name, but this reading does not work well syntactically and *yatnād* is found across all the manuscript groups so is very likely to be original.</footnote>

<footnote n="271">²⁷¹This is the only mention of Kuṇḍalinī in the text. Her role appears to be the same as in the *Amaraugha* and some Pāñcarātrika and Vaiṣṇava *haṭha* texts (see *Amaraugha* 20–21 and</footnote>
(109) And the mind too enters the Great Pathway together with the breath. The Great Pathway, the Cremation Ground and the Suṣumnā are one and the same.<fnref n="272" />

(110) [Her] name varies between different schools, [but] there is no variation in the result. He knows the present, the future and the past

(111) whose mind, together with the breath, enters into the Suṣumnā at this place (*iha*).<fnref n="273" />

Having [thus] learned what misfortunes lie in store [for him], the yogi should carefully [and] in seclusion

e.g. Pādmasaṃhitā 2.13c-17b, which is also found, with some variations, at Vasiṣṭhasaṃhitā 2.15cd-18f), where she is a coiled obstruction at the base of the central channel which must be straightened out for the breath to rise up the central channel, rather than she herself rising all the way up the central channel, as she is said to do in some early haṭha texts, such as the *Gorakṣaśataka* and *Khecarīvidyā*.

avadhūtīpadam ke cic chmaśānaṃ ca mahāpatham |
ke cid vadanti ādhārāṃ suṣumnāṃ ca sarasvatim ||

and *Haṭhapradīpikā* 3.4

suṣumnā śūnyapadavī brahmarandhraṃ mahāpathaḥ |
śmaśānaṃ śāmbhavī madhyamārgaś cety ekavācakāḥ ||

The *Amaraugha* makes no mention of the Suṣumnā nor any of these synonyms, so the source of the *Dattātreyayogaśāstra*'s identification of *mahāpatha* and *śmaśāna* as names of the central channel may be the *Amṛtasiddhi* (but nowhere else in the *Dattātreyayogaśāstra* is there evidence that the author had direct knowledge of the *Amṛtasiddhi*). Cf. the comparison with a *mahāpatha* of the route between the rays of the sun and the channels of the body at *Chān-dogya Upaniṣad* 8.6.2.

<footnote n="272">²⁷² Cf. *Amṛtasiddhi* 2.6:</footnote>

<footnote n="273">²⁷³ I understand this to mean the lower end of the Suṣumnā, but it is not mentioned elsewhere in the text.</footnote>
(112) carry out the five types of fixation (*dhāraṇā*),<fnref n="274" /> which remove dangers caused by each of their respective elements.

[Fixation (*dhāraṇā*)]

I shall [now] teach the fixation of the earth, which removes danger from things made of earth.<fnref n="275" />

(113) He should fix the breath below the navel and above the anus for two hours.<fnref n="276" /> From this he attains fixation of the earth, which removes danger from the earth element.

(114) [As a result] the yogi cannot be killed by the earth element. Then he should fix the breath in the navel for two hours

(115) as a result of which there is no danger from water and the yogi cannot die a watery death.

[The yogi] should fix the breath in the region above the navel for two hours.

(116) This is the fiery fixation: he cannot be killed by fire. His body is not burnt [even] when he enters a fire-pit.

(117–119) [The yogi] should fix the breath for two hours in [the

<footnote n="274">²⁷⁴In this section the author uses *dhāraṇā* and *dhāraṇam* seemingly interchangeably.</footnote>

<footnote n="275">²⁷⁵Elemental *dhāraṇās* are taught in a range of tantric and haṭhayogic texts, on which see MALLINSON & SINGLETON 2017:285–287 for an overview and ONDRAČKA 2024 for a more detailed analysis. None of the systems in these other texts matches exactly that of the *Dattātreyayogaśāstra*. Unlike tantric elemental *dhāraṇās*, those in haṭhayogic texts do not usually lead to specific *siddhis*, only protection from the elements upon which they are performed.</footnote>

<footnote n="276">²⁷⁶The measures of time used in this passage, *ghaṭikā* and *nāḍikā*, are both 24 minutes long.</footnote>
region] three handspans (°pradeśa)²⁷⁷ in extent between the navel and [the intersection of] the eyebrows and the nose.²⁷⁸ This is the airy fixation. The yogi has nothing to fear from the air [element].

The yogi should carefully fix the breath above the middle of the eyebrows for two hours. This is the space fixation. By practising the space fixation, [the yogi] truly overcomes death.

(120) Wherever he may be he enjoys unending happiness.

The wise [yogi] should practise the five fixations in this way.

(121–123) As a result his body becomes firm and he does not die. For [the yogi] who practises fixation of the five elements in this way, death does not occur even at the time of Brahmā’s dissolution.

## [Meditation (dhyāna)]

Then [the yogi] should practise meditation. For twenty-four hours he should hold his breath and meditate on the deity who will grant what he wants. This is meditation with attributes (*saguṇam dhyānam*), which bestows the powers of becoming infinitesimal and so forth.

(124) By meditating on [the deity] without attributes (*nirguṇam*), as if it were space, he enters on the path to liberation.

<footnote>277This measure of distance is usually spelt prādeśa, as found in M₂Y<sub>CM</sub>P<sub>T</sub>, but pradeśa is sometimes found elsewhere and is in most of the witnesses so has been adopted here. I thank Lubomír Ondračka for pointing out to me that in most human bodies the distance between the navel and the bridge of the nose is indeed three handspans.</footnote>

<footnote>278Cf. Pādmasaṃhitā 4.19cd where the region of the wind element is also said to be between the navel and the bridge of the nose (nābher upari nāsāntaṃ vāyusthānaṃ tu tatra vai). The unusual identification of the point between the eyebrows as the intersection of the brows and the nose is found also at Jābālopaniṣad 2.2 (bhruvor ghrāṇasya ca yaḥ saṃdhiḥ...).</footnote>
[Absorption (samādhi)]

After that, having perfected meditation on [the deity] without attributes,
[the yogi] should practise absorption.

(125) In just twelve days he attains absorption. By holding the breath
the wise [yogi] is sure to become liberated while alive (jīvanmuktaḥ).

(126) Absorption is the state of identity of the individual and universal
selves. If [the yogi] has the desire to cast off [his] body he should cast it off
himself.<fnref n="279" />

(127) He should abandon action, good and bad, and dissolve [his self]
into the supreme brahman. And if [he does] not [want] to cast off his body,
if it is dear to him,

(128) then he should wander about all the worlds endowed with the
powers of becoming infinitesimal and so forth. At some time he might, if
he wants, become a god and wander about even in heaven.

(129) Or, if he wants, he might in an instant become a man or a *yakṣa*. Or, if he wants, he might become an animal: a lion, a tiger, an elephant or a horse.

(130) In this way the yogi lives as he wishes, a sage, a great lord.

I have taught you this way of the ancient seers (kavimārgaḥ), O Sāṃkṛti,
as a yoga of eight auxiliaries.<fnref n="280" />

<footnote n="279">²⁷⁹The second halves of this and the next verse both have both *yadi* and *cet*, which is awkward, but well supported by the manuscript transmission so I have tried to make sense of them rather than make an emendation (as some of the witnesses appear to have done).</footnote>

<footnote n="280">²⁸⁰The reading *kavi*°, which I have understood to refer to Vedic *ṛṣis* on the grounds that at verse 29 the first form of *haṭhayoga* was said to have been practised by Yājñavalkya and others, is found in only JW₁W₂ and *D*₄. M₁BₐV have *kapi*°, “monkey”, which is probably</footnote>
[The Doctrine of Kapila]

(131) Next I shall teach the doctrine of Siddhas such as Kapila. The difference is because of a difference in practice, but the reward is one and the same.

[The Great Seal (mahāmudrā)]

(132) I shall teach the Great Seal that was kindly taught by Bhairava.<fnref n="281" /> [The yogi] should place the heel of his left foot at the perineum.

(133) He should stretch out his right foot and hold it firmly with both hands. After placing his chin on his chest he should then fill [himself] up with air.

(134) After holding his breath for as long as he can he should exhale. After practising with the left foot he should practise with the right.<fnref n="282" />

[The Great Lock (mahābandha)]

(135) [The yogi] should bring the outstretched foot onto his thigh. This is the Great Lock and he should practise it like the [Great] Seal.<fnref n="283" />

<footnote>a corruption of *kavi*, although it does perhaps have a parallel in the *Yogabīja*, where two doctrines of the possible effects on success in yoga of deeds done in former lives are distinguished, that of the monkey (the *Yogabīja* uses the term *markaṭa*) and that of the crow (*kāka* in vv. 115–9). AM₂ read *tapo*, austerity, which may reflect an understanding of *haṭha* as being identical with *tapas* (cf. the Tamil *Tirumantiram*, which at verse 122 uses the term *tava*, i.e. *tapas*, for techniques classified in some Sanskrit texts as *haṭha*). PT read *karma*, identifying this yoga as the way of action.</footnote>

<footnote n="281">²⁸¹Here all the witnesses have the ungrammatical but metrically necessary *bhairaveṇo-ktam ādarāt* instead of *bhairaveṇoktām ādarāt* (except the *Prāṇatoṣaṇī* which patches it with *bhairavoktām samādarāt*).</footnote>

<footnote n="282">²⁸²In the earliest descriptions of the haṭhayogic *mahāmudrā*, found in *Amṛtasiddhi* ch. 11 and at *Amaraugha* 19–20, there is no instruction to practise with the right leg extended, whereas at *Vivekamārthaṇḍa* 60ab, like here, there is.</footnote>

<footnote n="283">²⁸³This is an altogether different and much briefer description of *mahābandha* than those found in *Amṛtasiddhi* ch. 12 and at *Amaraugha* 23–25. The author of the *Dattātreyayogaśāstra*</footnote>
[The Great Piercing (mahāvedha)]

(136) While in the Great Lock, [the yogi] should gently tap his buttocks on the ground. This is the Great Piercing. It is practised by perfected men.²⁸⁴

[The Sky-Roving Seal (khecarīmudrā)]

(137) [The yogi] should turn back his tongue and insert it into the hollow inside the skull while looking between the eyebrows. This is the Sky-Roving Seal.

[The Jālandhara Lock (jālandharabandha)]

(138) [The yogi] should constrict the throat and firmly place the chin on the chest. This is the Jālandhara Lock. It prevents the loss of the nectar of immortality.

perhaps deliberately omitted the central elements of their *mahābandhas*, the perineal and chin locks (*yonibandha* and *kaṇṭhabandha*), in order to avoid repetition with the methods of *mūlabandha* and *jālandharabandha*. The *Vivekamārtaṇḍa* does not teach *mahābandha* or *mahāvedha*.

²⁸⁴ *Yogatattvopaniṣad* 115c-117b teaches a different *mahāvedha* which does not involve the body being lifted up and dropped:

mahābandhasthito yogī kṛtvā pūrakam ekadhīḥ ||
vāyunā gatim āvṛtya nibhṛtam kaṇṭhamudrayā |
puṭadvayaṁ samākramya vāyuḥ sphurati satvaram ||
ayam eva mahāvedhaḥ siddhair abhyasyate 'niśam |

Cf. *Amaraugha* 27-29:

punar āsphālayet kaṭyāṃ susthiram kaṇṭhamudrayā |
vāyūnāṃ gatim ārudhya kṛtvā pūrakakumbhakau ||
samahastayugo bhūmau samapādayugas tathā |
vedhayet kramayogena catuṣpīṭhaṃ tu vāyunā ||
āsphālayen mahāmeruṃ vāyuvajraprakoṭibhiḥ |
puṭadvayaṃ samākramya vāyuḥ sphurati satvaram ||
(139) Constantly drinking all the nectar of immortality that has dripped from the thousand[-petalled] lotus<sup>285</sup> in the skull, the fire at the navel burns brightly in [ordinary] embodied beings.

(140) So that the fire might not drink that nectar of immortality, [the yogi] should drink it himself. Through regular practice in this way, it goes by the rear pathway (*paścimamārgeṇa*)<sup>286</sup>

(141) and makes the body immortal. For this reason one should practise Jālandhara.

[The Uḍḍiyāṇa Lock (uḍḍiyāṇabandha)]

Uḍḍiyāṇa is easy<sup>287</sup> but it is always taught by the guru.

(142) If he practises it tirelessly, even an old man becomes young. [The yogi] should carefully pull his navel upwards then backwards.

(143) If he practises [like this] for six months, he is sure to conquer death.

<footnote n="285"><sup>285</sup>This mention of the thousand-petalled lotus in the head (which is also known as the *sahasrāra cakra*) is somewhat anomalous since elsewhere the author makes no mention of the common list of six lotuses or *cakras* to which this is sometimes added as a seventh. It is not mentioned in the two *haṭha* texts which the author is likely to have consulted, i.e. the *Vivekamārthaṇa*, which mentions only six *cakras*, and the *Amaraugha*, which makes no mention of any. The earliest *haṭha* text to describe the *sahasrāra* is perhaps the *Śiva-saṃhitā*, which borrows from the *Dattātreyayogaśāstra*. Several earlier tantric works describe thousand-petalled lotuses as objects of meditation.</footnote>

<footnote n="286"><sup>286</sup>The *paścimamārga* is mentioned in only a small number of *haṭha* texts, in which it refers to the central channel or *Suṣumnā: Yogabīja* 108 (cf. *Yogabīja* 94 and 117 which mention the *paścimadvāra* and *paścimadvāramārga* respectively); *Yogaśikhopaniṣad* 1.122; *Haṭhatattva-kaumudī* 42.10, 44.36; *Kumbhakapaddhati* 250; and *Yogarasāyana* 103, 111, 208.</footnote>

<footnote n="287"><sup>287</sup>The import of *sahajam* here is not clear to me. Perhaps more meaning than is usual in the text should be placed in *tu*: even though the practice is easy, for some unspecified reason it still needs to be taught by a guru. Or perhaps *sahajam* refers to the fact that anyone can perform Uḍḍiyāṇa, unlike some of the other *haṭha* practices. I thank Lidia Wojtczak for these suggestions.</footnote>
[The Root Lock (mūlabandha)]

He who regularly practises the Root Lock knows yoga.

(144) He should press his anus with his heel and forcefully squeeze the perineum (yonim)<fnref n="288" /> over and over again in such a way that his breath goes upwards.

(145) The upward and downward moving breaths, [and] the nāda and bindu become united by means of the Root Lock and are sure to bestow complete success in yoga.<fnref n="289" />

[The Inverted Attitude (viparītakaraṇam)]

(146) The attitude called Inverted destroys all diseases. The digestive fire of one who regularly engages in [its] practice increases.

(147) He should eat a lot, O Sāṃkṛti. If he eats little, the fire will quickly consume his body.

<footnote n="288">²⁸⁸Here I have adopted yonim ākuñcayet, which is found only in some manuscripts of the Haṭhapradīpikā, over vāyum ākuñcayet, the reading found in nearly all the other witnesses (P$_{T}$ has vāmam, which is perhaps an attempt by Rāmatoṣaṇa Bhaṭṭācārya to correct vāyum). Forms from the verb ā-kuñc are used very often in haṭha texts to refer to the contraction of a region of the body, and very rarely to the contraction of the breath. In the only instances of the latter known to me, it is specifically the apāna breath which is to be contracted (Śiva-saṃhitā 4.84 gurūpadeśato yogī humḥumkāreṇa yonitaḥ | apānavāyum ākuñcya balād ākarṣayed rajaḥ || and Sivayogapradīpikā 2.53ab athordhvamadhyasthirabandhanābhyām ākuñcanād ūrd-hvam apānavāyoḥ). The use of vāyum together with saṃiraṇaḥ here does not make sense, because both are general terms for the breath (apānam and prāṇaḥ, the breaths in the lower and upper parts of the abdomen, would work better). In addition, the Vivekamārthaṇḍa and Amaraugha, two texts which were known to the author of the Dattātreyayogaśāstra, both in-struct the yogi to contract the yoni when practising the perineal lock (Vivekamārthaṇḍa 42a pārṣṇibhāgena saṃpīḍya yonim ākuñcayed gudam, Amaraugha 24b nibhṛtya yonim ākuñcya).</footnote>

<footnote n="289">²⁸⁹Here P and T break off from the Dattātreyayogaśāstra and transmit an early recension of the Vivekamārthaṇḍa.</footnote>
(148) The sun up, the moon down: listen, Sāṃkṛti, to how that might be. On the first day [the yogi] should keep his head down and his feet up for a short while.

(149) And he should practise for a little longer every day. After six months grey hair and wrinkles disappear.

(150) He who regularly practises for three hours conquers [Death as] Time (kālajit).<fnref n="290" />

[Vajrolī]

Now the characteristics of Vajrolī.<fnref n="291" />

I shall teach Vajrolī, which is kept hidden by all yogis

(151) for it is a very great secret [and] must not be given to all and sundry. One must teach it only to someone who is [as dear to one] as one's own life.

(152) The yogi who knows Vajrolī attains success even if he behaves according to his desires rather than the rules taught in yoga.

(153) I shall teach you two substances [needed] for it which are hard for just anyone to obtain. For someone who does obtain them, success in yoga is in their hand.

<footnote n="290">²⁹⁰The reading kālajit is found only in testimonia.</footnote>

<footnote n="291">²⁹¹Most of the verses in this passage on Vajrolī (150c–183d) are found only in the southern manuscripts (which here are M₁, A and M₂ because P and T break off at 146b) and in testimonia in the *Haṭhaprādīpikā, Haṭharatnāvalī* and *Yuktabhavadeva*. On the decision to include this version of the passage in the edition see p. 37). It remains, however, difficult and fragmentary. In many places the meaning is not clear to me and the constitution of the text is tentative.</footnote>
(154) One is semen ($kṣīram$)<fnref n="292" /> and the second is a woman under one's control. In case semen is impossible to obtain I shall teach you something comparable to it.

(155) [The yogi] should drink a little Āṅgīrasa if semen is unavailable.”

Sāṃkṛti said:

"Tell me, o Lord, what is the substance called Āṅgīrasa?"

Dattātreya [said]:

(156) "Female generative fluid<fnref n="293" /> is produced in women's vaginas as a

<footnote n="292">²⁹²At the suggestion of Lubomír Ondračka, whom I thank for his detailed and perspecti-ve remarks on this passage, I am taking *kṣīra* here to mean semen. This is the esoteric meaning of words for milk and other dairy products in vernacular tantric usage in Bengali (MALLINSON 2018:189; cf. DONIGER 1980:18–21 on equivalences of semen with milk in the *Rgveda*) and to me makes the best sense of all the various possible referents of *kṣīra* (on the others see below). The next verse indicates that female ejaculate is a possible substitute for *kṣīra*, which supports its identification with semen. Why, however, would semen be hard for the yogi to obtain? It may be that someone else’s semen is meant, for the yogi is meant not to shed his own. He would drink semen in order to replace his own should it be lost during the training period (which is noted as a possibility in verse 162). Brahmānanda, in his *Jyotsnā* commentary on the passage on Vajroli at *Haṭhapradīpikā* 3.84, understands *kṣīra* to mean milk and says it is to be drunk by the yogi after urinating in order to restore his strength. This identification is hard to reconcile with the possibility of *kṣīra* being hard to obtain. Elsewhere Brahmānanda displays a lack of first-hand familiarity with the prac-tice of Vajroli (for instance when he says that the yogi should not draw up milk into the bladder because it will curdle, which is not the case) so his explanation of it needs to be read with caution. A third possible referent of *kṣīra* is human breast milk. *Suśrutasaṃhitā* 3.4.24 teaches that menstrual fluid turns into breast milk during pregnancy (I thank Ruth Westoby for pointing out this reference to me).</footnote>

<footnote n="293">²⁹³I know of only one other explanation of the meaning of Āṅgīrasa in the context of Va-jroli: Ballāla in his *Bṛhatkhecarīprakāśa* commentary on the *Khecarīvidyā* identifies Āṅgīrasa as *rajas*, female menstrual fluid (f.103v⁵). This is unlikely. *Rajas* does not have qualities which make it a suitable substitute for semen. A more plausible referent is female generative fluid, which, like semen, is called *śukra* in medical texts. The same texts talk of three or two tubes in the uterus, one or two for *rajas* and one for semen, with the latter on the left, thus link-</footnote>
result of Apāna [wind] in the Iḍā [channel] (*iḍāpānāt*).<sup>294</sup> The man who practises [Vajrolī] should drink it if semen is not available.

(157) Moreover, even though the woman's essence (*nārīdhātuṃ*)<sup>295</sup> is of course only in small measure, it has the quality of semen so [the yogi] should drink it in the vagina (*kośe*)<sup>296</sup> respectfully, without hesitation.<sup>297</sup>

(158) In the absence of semen, that liquid is certainly comparable to semen.

Hear about the practice of Vajroli. I shall teach you that great secret.

(159) A woman obtains pleasures [by means of it] in the way that a man obtains success [in yoga].

In a private place [the yogi] should place an attractive naked woman below [him].

(160) Naked himself and lying on top of [the woman], who is on her back, he should hold his breath and, hunching himself up a little, [remain]

<footnote>ing it with the Iḍā channel mentioned as the source of Āṅgīrasa in this verse (for references see DAS 2003:452–455). Perhaps also relevant to the identification of Āṅgīrasa is *Bṛhadāraṇyakopaniṣad* 1.3.19, where Ayāsya, a descendant of the rṣi Aṅgiras and hence an Āṅgīrasa, is identified with aṅgānāṃ rasaḥ, the essence of the body.</footnote>

<footnote n="294"><sup>294</sup>The reading *iḍāpānāt tu jāyate* is found only in A. M<sub>2</sub> has an illegible syllable followed by *lāpānāt tu jāyate*. The illegible syllable is thus probably i; *iḍā* and *iḍā* are alternative spellings of the same lexeme. I cannot make any sense of M<sub>1</sub>'s reading, *vaṭānāṃ tu prajāyate*. Another possible understanding of the compound *iḍāpānāt* is “from drinking the libation”, but this seems unlikely.</footnote>

<footnote n="295"><sup>295</sup>The reading *nārīmdhatu* found in various forms in the witnesses is obscure to me and I have accordingly conjectured *nārīdhātuṃ* and understand it to refer to the most refined of the seven *dhātus* or bodily constituents, i.e. semen.</footnote>

<footnote n="296"><sup>296</sup>I have emended the reading found in the witnesses, *kośaṃ*, to *kośe*, understanding the term to refer here to a receptacle for liquid.</footnote>

<footnote n="297"><sup>297</sup>I thank Judit Törzsök for her help in making sense of this verse.</footnote>
outside [her].<fnref n="298" />

(161) They<fnref n="299" /> should embrace tightly and he should not put his penis in her vagina. They should kiss one another and make moaning sounds and so forth (galaravādikam).<fnref n="300" />

(162) And he should roll around pleasurably until sweat is produced. If semen is emitted then he should rub [it into his body] with sweat.<fnref n="301" />

(163) The wise [yogi] should wipe up [the remainder of the mixed semen and sweat] with a rag and put it aside.<fnref n="302" /> If semen is not emitted<fnref n="303" />

<footnote n="298">²⁹⁸I understand *kimcinnamraḥ* to mean that the yogi’s body is slightly bent, i.e. that the buttocks are raised, thereby avoiding sexual penetration (I thank Shubha Shanthamurthy for this suggestion). This is supported by my interpretation of *bahiḥ* here and in verses 163 and 171, where I take it to mean “externally”, i.e. without penetration. For the second half of this verse, the *Yuktabhavadeva* has an altogether different reading, *śaitaṃ ca kumbhakaṃ kuryān nārī mandaṃ ca niḥśvaset*, “[The yogi] should perform the cool breath retention and the woman should sigh gently”.</footnote>

<footnote n="299">²⁹⁹The verbs in this verse are singular, their subject being the male yogi, but I have had to use the plural “they” to express their mutual (*anyonyam/mithaḥ*) embracing and kissing.</footnote>

<footnote n="300">³⁰⁰The term *galarava* is unusual in Sanskrit texts. Rare examples may be found in the *Vāgvargah* in the c. 14th-century Mallināthasūri’s *Amarapadapārijāta* commentary on the *Amarakośa* (p. 117; I thank Harunaga Isaacson for this reference) and the 13th-century *Rājanighaṇṭu* (19.141), the first of which is from south India and the second of which contains many non-Sanskrit terms. It is relatively common in old Kannada in which, according to the *Kannada Sāhitya Pariṣattu Nighaṇṭu* (Vol. 2), it is used to refer to “throaty noises produced during copulation” as attested in the *Abhinavābbhidhānam* of Maṅgarāja, *Girijākalyaṇam* of Harihara, *Sūktisudhārṇava* of Mallikārjuna and *Jaiminībhārata* of Lakṣmiśa. I thank Anna Gennaro for alerting me to this usage and Shubha Shanthamurthy for providing me with the reference.</footnote>

<footnote n="301">³⁰¹On the rubbing of the body with various excreta, including sweat but not semen, see MALLINSON 2007:222–223 nn.336–338.</footnote>

<footnote n="302">³⁰²See vv. 181–183 for the subsequent rôle of the rag in Sahajoli. Cf. the use in Baul traditions of a cloth to soak up menarcheal blood reported by HANSSEN (2002:368).</footnote>

<footnote n="303">³⁰³The third *pāda* of this verse (*yadi bindur na skhalati*) is unmetrical in the form in which it is found in all manuscripts. It is nearly a *bha-vipulā*; for it to be so the second syllable must be read as light rather than heavy. But it is perhaps more likely that the author intended the</footnote>
then he should roughly copulate [with her] externally.

(164) He should not put his penis in her vagina as long as semen is emitted [while performing this preliminary practice].

He should practise thus for three days, only once a day.

(165) Then, using a reed, he should very gently blow into the glans of the penis (*vajrakandare*)<fnref n="304" /> in order to make air move [in the penis].

(166) He should practise drawing up semen which has fallen into the woman's vagina. And once the semen has moved, he should suck it up<fnref n="305" /> and retain it.

(167) Semen preserved in this way truly conquers death. Death comes from the fall of semen, life from its retention.<fnref n="306" />

(168) In women's vaginas is found fresh Rajas, which resembles red lead. Even he who has taken no vows may reach it. Then he should practise retaining it.

(169) And a woman may practise Vajrolī, and only in order to retain Rajas. If a woman retains Rajas by means of Vajrolī, she is truly a Yoginī.

(170) She knows the past and the future, and is sure to become a Sky-Roving Yoginī (*khecarī*). And she attains perfection of the body as a

<footnote>na preceding *skhalati* to be read exceptionally as light, making the *pāda* a *na-vipulā*.</footnote>

<footnote n="304">³⁰⁴Brahmānanda ad Haṭhaprādīpikā 3.85 glosses *vajrakandare* with *meṇḍhravivare*.</footnote>

<footnote n="305">³⁰⁵AM₂T have variants of mūrdhny ākṛṣya rakṣayet, meaning that semen should be drawn up into the head and kept there.</footnote>

<footnote n="306">³⁰⁶166c-167d is found at the end of the Vajrolī passage as presented in the western manuscripts (but before the brief teachings on Amarolī and Sahajolī).</footnote>
result of the practice of Vajrolī.

(171) I shall teach in gradual stages the sequence of practice for women too. [A woman] should copulate forcefully with a man's penis outside [her] until there is a result (*yat phalam*).<fnref n="307" />

(172) She should draw up [her] semen full of Rajas [and] the semen from the penis. Pulling the penis with her hands, she should insert just the head.

(173) While the head is inserted she should carry out the practice. After that, if she is able, she should draw up Rajas.

(174) Then her Rajas is sure not to be lost. The Nāda in her body completely turns into Bindu.<fnref n="308" />

(175) When the semen and Rajas become one in one's own body by means of Vajrolī, through practice all supernatural powers arise.

(176) This yoga succeeds for those who have merit, are fortunate, abide in truth, and are without malice, not for those who are malicious.

(177) [A woman] should cast aside shame and do this kind of yoga practice<fnref n="309" /> with men of her choosing or those who know yoga.

(178) She should couple with a man who knows this yoga treatise. A

<footnote n="307">³⁰⁷I understand *yat* here in the sense of *yāvat*, and *phalam* to refer to ejaculation.</footnote>

<footnote n="308">³⁰⁸The meaning of the second half of this verse is obscure to me. I have left Nāda and Bindu untranslated because I suspect they are being used in their pre-*haṭha* senses (on which see MALLINSON 2007:219 n.325).</footnote>

<footnote n="309">³⁰⁹The non-standard sandhi in the second *pāda* of this verse (*yogābhyāsas tu idṛśaḥ*) is found only in M₁, but the readings of the other two witnesses (*yoṣid abhyāsaṃ īṃpsi-taṃ[sic]/īḍṛśaṃ*) cannot be construed with *pāda* a, which is found without variants.</footnote>
woman should not practise Vajrolī with a man who does not know [this]
yoga treatise.

(179) Out of all yogas it is [only] this yoga that brings pleasure, so this
that is being taught is enjoyment and yoga [and] bestows liberation.

(180) Therefore this yoga succeeds only for those who have merit.<fnref n="310" />

When [the yogi] regularly drinks Amarī,<fnref n="311" /> taking it by the nose every
day,<fnref n="312" />

(181) and practises Vajrolī in this way, it is called Amarolī.

[The yogi] should put the previously mentioned rag in a little water,

(182) throw some ash made from burnt cow dung in that water and [use
the rag to] rub the bodies of the woman and man after Vajrolī intercourse,

(183) while they are sitting at complete ease, having just finished inter-
course. [This] is called Sahajolī. Yogis should always have faith in it.

[Royal Yoga]

(184) [The yogi] should practise using these [techniques] that have been
taught, each at the proper time. Royal Yoga results from this. It certainly

<footnote n="310">³¹⁰I.e. Only those who have merit deserve to attain liberation through yoga after experiencing pleasure.</footnote>

<footnote n="311">³¹¹Amarī is urine. See MALLINSON 2007:220-222 nn. 328, 333 and 336.</footnote>

<footnote n="312">³¹²Swami Satyananda teaches this practice as Amaroli Neti: “The most powerful form of neti is practised with the midflow of one’s own urine, and is known as amaroli neti. This form is particularly useful for alleviating inflammation of the nasal passages” (SARASWATI 2008:492). I thank the participants in the Yogic Studies workshop on this text I led in 2023 for this reference.</footnote>
does not happen any other way.

(185) Success does not happen through mere superficial knowledge; it arises only through practice.

After reaching the level of Royal Yoga, which subjects all beings to his will,

(186) [the yogi] can do anything or nothing, behaving as he likes.

[The Perfection Stage (niṣpattyavasthā)]

When the activity of the yogi has been perfected by Royal Yoga,

(187) the perfection (niṣpattiḥ) stage [arises], which bestows enjoyment and liberation.

I have taught you everything, o brahmin. Sāṃkṛti, practise yoga!

(188) After hearing these words of his, Sāṃkṛti obtained yoga [and then] all the supernatural powers through the grace of Dattātreya.

(189) He who regularly studies this [text] and teaches it to good people is sure gradually to obtain success in yoga.<fnref n="313" />

(190) Yogis engaged in practice in forests or in caves<fnref n="314" /> have lived happily

<footnote n="313">³¹³This verse is somewhat at odds with the teaching in verse 43 that success in yoga does not arise merely from reading texts and that practice is essential.</footnote>

<footnote n="314">³¹⁴Most of the witnesses have gṛheṣu vā or gṛheṣu ca, “or/and in houses”, at the end of the second pāda which does not make sense either with janasaṅgavivarjitāḥ, “free from the company of people”, in the next line (unless we are to imagine yogis cloistered away in their houses, attended upon by their families) nor with the instructions at verse 54–58 to practise in a hut in a region free from people. Two southern witnesses, M1 and A, have guhādiṣu, “in caves and so forth”, but this does not work well with araṇyeṣu, which is found in all</footnote>
for a long time, free from the company of people.

(191) Therefore one should make every effort to practise yoga regularly. The practice of yoga is a reward of being born, so those who do not practise [it] are without [that] reward.<fnref n="315" />

(192) Through the grace of the goddess Mahāmāyā may every being experience her bliss! All this is dependent on her, so one should worship her alone.

(193) Even though I am not separate [from him] (bhaktiśūnyaḥ),<fnref n="316" /> I constantly worship the two lotus feet of Viṣṇu [in his form as] Dattātreya, the guru of all people and the wish-fulfilling jewel of devotion, who, on being thought of, removes the difficulties of even sages and grants success in yoga, who, out of compassion, is the lord, the teacher of yoga scriptures which effortlessly steal the heart.

<footnote>witnesses except M1 which has rahasyeṣu, and the grheṣu readings are found on both sides of the stemma, so I have emended to guhāsu ca, with the added support that subscript *u* and *r* are easily confused in many scripts. Cf. *Amṛtasiddhi* 30.12cd where perfected yogis are said to enjoy themselves on mountain tops and in caves: *parvatāgre guhāyāṁ ca kriḍanti siddhayoginaḥ*.</footnote>

<footnote n="315">³¹⁵The southern witnesses here read niṣphalā itarā kriyāḥ, meaning “other activities are without reward”, which does not make good sense with the previous pāda. The bahuvrīhi akriya is also found at 42d: *siddhiḥ... akriyasya kathaṁ bhavet ||*</footnote>

<footnote n="316">³¹⁶This pun on the word bhakti, which can mean “separation” in addition to its more normal meaning of “devotion”, indicates that the author is an Advaitin. Because all is one, he is ultimately not separate from Dattātreya.</footnote>
Appendix A

Vajrolī in the Western Manuscripts

वज्रोलि कथयिष्यामि गोपितं सर्वयोगिभिः ॥१५०॥

अतीवैतद्रहस्यं हि न देयं यस्य कस्य चित् ।

स्वप्राणैस्तु समो यः स्यात्तस्यैव कथयेद्भुवम् ॥१५१॥

स्वेच्छया वर्तमानो ६पि योगोक्तनियमैर्विना ।

वज्रोलि यो विजानाति स योगी सिद्धिभाजनः ॥१५२॥

150c-151d Haṭharatnāvali 2.80a-81b 152a-153b Haṭhapradīpikā 3.79a-80b 152cd Yo-gatattvopaniṣad 126cd

150a vajroliṃ ] vajroliṃ M₁AHR, vajroliṃ M₂, vajroli J, vajroṇiṃ P_T • kathayiṣyāmi ] te pravakṣyāmi P_T 150b gopitaṃ ] gopitāṃ M₁AM₂, yoṣitāṃ V, yogibhir P_T • sar-vayogibhiḥ ] gopitaṃ sadā P_T 151a ativaitad ] W₂VD_YS; ativetad J₁, atīvetad J₂, ativa tad M₁AM₂W₁HRPT 151c °prāṇais tu ] °prāṇaiś ca AM₂ • yaḥ syāt ] W₁W₂; yas tu M₁, yaś ca AM₂, ya syā J, ya syāt V, yo syāt D_YS, yasmāt H_R 151d tasyaiva ] M₁AM₂VHR; tasmai ca J₁W₁D_YS, tasmai va J₂W₂ • kathayed ] M₁AM₂D_YSH_R; kathaye JW₁, kathaye [t] W₂V 152a sve° ] sva° J • 'pi ] yo A 152b °okta° ] °oktair H_P 152c vajroliṃ ] W₁W₂D_YS; vajroliṃ M₁AH_P, vajroliṃ M₂, vajroli J, vajroli V • yo vijānāti ] yo hi jānāti M₁M₂, yogi jānāti A, abhyased yas tu Y_TU 152d °bhājanaḥ ] π; °mān bhavet M₁AM₂, °bhājanam Y_TUHP

151c-153b om. P_T
तत्र वस्तुद्वयं वक्ष्ये दुर्लभं येन केन चित् ।
लभ्यते यदि तस्यैव योगसिद्धिः करे स्थिता ॥ १५३ ॥

क्षीरमाङ्गिरसं चेति द्वयोराद्यं तु लभ्यते ।
द्वितीयं दुर्लभं पुंसां स्त्रीभ्यः साध्यमुपायतः ॥ १५४ ॥

योगाभ्यासरता स्त्री च पुंसो यत्नेन साधयेत् ।
पुमानस्त्री वा यदन्योन्यं स्त्रीत्वपुंस्त्वानपेक्षया ॥ १५५ ॥

स्वप्रयोजनमात्रैकसाधनात्सिद्धिमाप्नुयात् ।
चलितो यदि बिन्दुस्तमूर्ध्वमाकृष्य रक्षयेत् ॥ १५६ ॥

एवं च रक्षितो बिन्दुर्मृत्युं जयति तत्त्वतः ।
मरणं बिन्दुपातेन जीवनं बिन्दुधारणात् ॥ १५७ ॥

<footnote>153cd Yogatattvopaniṣad 127ab 156c-157d Haṭhapradīpikā 3.83c-84d, Haṭharatnāvali 2.97a-98b</footnote>

<footnote>153b yena kena cit ] yena kena kit J₂, yasya kasya cit *H<sub>P</sub> 153c tasyaiva ] vā tasya AM₂, tasyaikaṃ *P*<sub>T</sub> 153d °siddhiḥ kare sthitā ] AM₂ *Y*<sub>TU</sub>; °siddhiḥ kare sthitāh M₁, °siddhikaraṃ param *P*<sub>T</sub>, °siddhikaraṃ smṛtam *cett*. 154a āṅgi° ] āṅgi° JV, aṅga° *P*<sub>T</sub> 154b tu ] ca *P*<sub>T</sub> 154c dvitiyaṃ durlabhaṃ ] *W*₁*D*<sub>YS</sub>; dvayaṃ varṇanaṃ J, dvetiyaṃ varṇanaṃ *W*₂, dvitiyaṃ varṇanaṃ V, trtiyaṃ balināṃ *P*<sub>T</sub> 154d strībhyaḥ ] stribhiḥ *W*₁ 155a stri ] si J 155b puṃso ] *em.*; puṃsā *D*<sub>YS</sub>, pumān JW₁V, pumāṃn *W*₂, puṃsāṃ *P*<sub>T</sub> 155c pumān stri vā yad anyonyaṃ ] puṃsāṃ stri vā tadanyad vā *P*<sub>T</sub> • anyonyaṃ ] anyoyaṃ J 155d strītvapuṃs° ] *W*₁; strīpuṃs° *D*<sub>YS</sub> (*unm*.), strītvam pus° J, strītvapus° *W*₂, strītvam puṃs° V, strītvam puṃs° *P*<sub>T</sub> • °tvāna° ] °tvam a° *P*<sub>T</sub> 156a sva° ] sa° *P*<sub>T</sub> 156c calito yadi bindus tam ] *W*₁*D*<sub>YS</sub>; calitaṃ ca tathā biṃdur M₁, calito yadi padāṃs tadaṃs tam J (*unm*.), calito yadi vipadas tam *W*₂ (*unm*.), calitaṃ tu svakaṃ bindum *VH*<sub>P</sub><sup>pl</sup>, calitaṃ ca svakaṃ binduṃ *H*<sub>P</sub>, calitaṃ ca nijaṃ binduṃ *H*<sub>P</sub><sup>pl</sup>, calitaṃ patitaṃ binduṃ *H*<sub>P</sub><sup>pl</sup>, galito yadi bindus tu *P*<sub>T</sub> 156d ūrdhvam ākṛṣya rakṣayet ] ūrdhvam ākarṣya rakṣayet J, mūrddhni cākṛṣya dhārayet *P*<sub>T</sub> 157a ca rakṣito ] ca rakṣayed M₁, ca rakṣite *W*₂, tu rakṣayed *H*<sub>P</sub>, saṃrakṣayed *H*<sub>R</sub>, hi rakṣite *P*<sub>T</sub> • bindur ] *W*₁*VD*<sub>YS</sub>; bindu M₁JW₂, binduṃ *H*<sub>P</sub>*H*<sub>R</sub>, vindau *P*<sub>T</sub> 157b tattvataḥ ] yogavit *H*<sub>P</sub>*H*<sub>R</sub> 157d jīvanam ] jīvitam M₁*W*₁*H*<sub>P</sub> • °dhāraṇāt ] °rakṣaṇāt *JP*<sub>T</sub></footnote>

<footnote>153d M₁AM₂ have 32 extra verses on Vajrolī here. 154c-156b *om*. M₁AM₂</footnote>
बिन्दुरक्षाप्रसादेन सर्वे सिध्यन्ति योगिनः ।
अमरोलिस्तद्यथा स्यात्सहजोलिस्ततो यथा ॥१५८॥

तदभ्यासक्रमः शस्यः सिद्धानां सम्प्रदायतः ।

<footnote>158b sarve sidhyanti ] W₁W₂Pₜ; sarvaṃ sidhyati DYS, sarva sidhyaṃti J, sarvaṃ sidhyaṃti V 158c amarolis ] amaronis Pₜ • tad yathā syāt ] W₂VDYS; tu yathā syāt Pₜ (unm.), tathā syāt yāt J₁, tathābhyāsāt J₂, tad yathā sā W₁ 158d sahajolis ] sahayonis Pₜ 159a °kramaḥ ] W₁DYS; °kramo JW₂Pₜ, °krame V • śasyaḥ ] śasya W₂¹ᶜV, syaśasyaḥ W₂¹ᶜ (unm.), jñeyaḥ Pₜ 159b siddhānām] siddhinām J₁</footnote>

<footnote>158a–159b *om.* M₁AM₂</footnote>
Translation of Vajroli in the Western Manuscripts

I shall teach Vajrolī, which is kept hidden by all yogis.<fnref n="317" />

(151) Because it is a great secret, it is not to be given to just anyone, but if someone is as dear to one as one's own life, one may certainly teach it to them.

(152) The yogi who knows Vajrolī is worthy of success,<fnref n="318" /> even if he behaves self-indulgently, disregarding the rules taught in yoga.

(153) I shall tell you the two substances [used] in it which are hard for just anyone to obtain, [and] which are said to bring about success for [the yogi] if he does obtain them:

(154) Kṣīra and Āṅgīrasa.<fnref n="319" /> Of the two, the first can be obtained. The second is hard for men to get; it has to be obtained from women through some stratagem.

(155–156) A woman devoted to the practice of yoga should strive to obtain [semen] from a man. Either a man or a woman can obtain success if they have no regard for one another's gender<fnref n="320" /> through practising with

<footnote n="317">³¹⁷V's reading yoṣitāṃ for yogināṃ in pāda d gives the meaning that the practice is kept secret from women.</footnote>

<footnote n="318">³¹⁸Note the incorrect gender of ṭhājanah, which is corrected in the *Yogatattvopaniṣad* and *Haṭhapradīpikā*.</footnote>

<footnote n="319">³¹⁹On possible identifications of these two substances, see footnotes 292 and 293.</footnote>

<footnote n="320">³²⁰The instruction to disregard one's gender has parallels in Tibetan sexual yoga practice traditions, which reflect Buddhist teachings on emptiness. See for example the *rgyo 'dod skyes bu'i gdung sel* of the fifth Lelung Rinpoche Zhepai Dorje, which was composed in 1731 (JOFFE 2019:240–241), and the teachings of the contemporary adept Dr Nida Chena-gtsang (CHENAGTSANG 2018:196–199) on the lack of importance of gender in Vajrayāna sexual ritual. I am grateful to Ben Joffe for providing me with these references. In sexual ritual as practised in certain Bengali tantric traditions today, gender is similarly to be abandoned. I thank Carola Lorea for this observation.</footnote>
nothing but their own purpose in mind. If semen moves then [the yogi] should draw it upwards and preserve it.

(157) Semen preserved in this way truly overcomes death. Death [arises] through the fall of semen, life from its preservation.

(158–160) By the grace of the preservation of semen all yogis attain success.

The methods of practice of Amarolī and Sahajolī are to be taught according to the traditions of [their respective] Siddhas.
# Appendix B

## Concordance of Testimonia Verses

### B.1 Yogatattvopaniṣad

Dattātreyayogaśāstra

9
10c-11d
12ab
13c-14b
15ab
21ab
26cd
27ab
31c-32a
33
51ab
54-56
59a-63b
67-69
70ab
73a-79b

Yogatattvopaniṣad

19
20a-21b
21cd
22
23ab
23cd
24ab
24cd
27c-28a
28c-29b
30ab
32-34
35c-39d
44a-46b
47ab
49c-55d
<table><tr><td>79c-83d</td><td>56c-60d</td></tr><tr><td>84c-85b</td><td>61</td></tr><tr><td>86</td><td>62</td></tr><tr><td>87c-91a</td><td>63a-66c</td></tr><tr><td>92a-93b</td><td>67a-68b</td></tr><tr><td>94a-101d</td><td>68c-76d</td></tr><tr><td>102c-105b</td><td>77a-78d</td></tr><tr><td>106a-108d</td><td>79a-82d</td></tr><tr><td>111ab</td><td>83ab</td></tr><tr><td>115ab</td><td>90cd</td></tr><tr><td>116cd</td><td>94ab</td></tr><tr><td>120a-121b</td><td>102a-103b</td></tr><tr><td>122a-124d</td><td>103c-105b</td></tr><tr><td>125c-130b</td><td>105c-111b</td></tr><tr><td>131cd</td><td>111cd</td></tr><tr><td>132c-135d</td><td>112a-115b</td></tr><tr><td>136c-138d</td><td>117a-119b</td></tr><tr><td>145-147</td><td>121c-124b</td></tr><tr><td>148c-150b</td><td>124c-126b</td></tr><tr><td>152cd</td><td>126cd</td></tr><tr><td>153cd</td><td>127ab</td></tr><tr><td>160ab</td><td>129ab</td></tr></table>

## B.2 Śārṅgadharapaddhati

<table><thead><tr><td>Dattātreyayogaśāstra</td><td>Śārṅgadharapaddati</td></tr></thead><tbody><tr><td>35</td><td>4376 and 4435</td></tr><tr><td>60a-62b</td><td>4457a-4459b</td></tr><tr><td>63ab</td><td>4460ab</td></tr><tr><td>68a-69b</td><td>4382</td></tr><tr><td>70ab</td><td>4383ab</td></tr></tbody></table>
<table><tr><td>72ab</td><td>4384ab</td></tr><tr><td>74a-78b</td><td>4385a-4388b (SP 4386ab is a précis of DYŚ 75a-76b)</td></tr><tr><td>79c-81b</td><td>4388c-4390b</td></tr><tr><td>85cd</td><td>4390ef</td></tr><tr><td>108</td><td>4399</td></tr><tr><td>113a-116b</td><td>4393-4395</td></tr><tr><td>118a-119b</td><td>4397-4398</td></tr><tr><td>126ab</td><td>4488ab</td></tr><tr><td>132b-134d</td><td>4408-4409</td></tr><tr><td>137a-145d</td><td>4410-4417</td></tr></table>

## B.3 Haṭhapradīpikā

<table><thead><tr><td>Dattātreyayogaśāstra</td><td>Haṭhapradīpikā</td></tr></thead><tbody><tr><td>24cd</td><td>1.32ab</td></tr><tr><td>35-36</td><td>1.45-46</td></tr><tr><td>38</td><td>1.47</td></tr><tr><td>40</td><td>1.64</td></tr><tr><td>62cd</td><td>3.21ab</td></tr><tr><td>67cd</td><td>2.19ab</td></tr><tr><td>74</td><td>2.75</td></tr><tr><td>108</td><td>4.62</td></tr><tr><td>132cd</td><td>3.19ab</td></tr><tr><td>138</td><td>3.67</td></tr><tr><td>141c-143b</td><td>3.62-63</td></tr><tr><td>144-145</td><td>3.52-53</td></tr><tr><td>146-147, 148c-150b</td><td>3.75-78</td></tr><tr><td>152a-153b, 154ab</td><td>3.79-80*</td></tr><tr><td>165-167</td><td>3.82-84*</td></tr><tr><td>169cd</td><td>3.92.1cd-</td></tr></tbody></table>
<table><tr><td>170</td><td>3.93c-94b*</td></tr><tr><td>174-175</td><td>3.92.2-92.3-</td></tr><tr><td>176</td><td>3.87.1-</td></tr><tr><td>179cd</td><td>3.94cd+</td></tr><tr><td>180c-181b</td><td>3.92*</td></tr><tr><td>182-183</td><td>3.89-90</td></tr></table>

## B.4 Haṭharatnāvalī

<table><thead><tr><td>Dattātreyayogaśāstra</td><td>Haṭharatnāvalī</td></tr></thead><tbody><tr><td>12</td><td>1.9</td></tr><tr><td>15</td><td>1.10</td></tr><tr><td>22cd</td><td>1.11cd</td></tr><tr><td>23ab</td><td>1.11ab</td></tr><tr><td>35-36</td><td>3.36-37</td></tr><tr><td>38</td><td>3.38</td></tr><tr><td>40</td><td>2.23</td></tr><tr><td>138ab</td><td>2.66ab</td></tr><tr><td>141c-143b</td><td>2.57a-h</td></tr><tr><td>144-145</td><td>2.60-61</td></tr><tr><td>146-147, 148c-150v</td><td>2.75-78</td></tr><tr><td>150c-151d</td><td>2.80a-81b</td></tr><tr><td>159c-162b</td><td>2.94a-96b</td></tr><tr><td>165-167</td><td>2.86, 2.96-98b</td></tr><tr><td>172c-173d</td><td>2.107a-5</td></tr><tr><td>174c-175d</td><td>2.108a-109b</td></tr><tr><td>176</td><td>2.110</td></tr><tr><td>178cd</td><td>2.109cd</td></tr><tr><td>180c-181b</td><td>2.117</td></tr><tr><td>182-183</td><td>2.114a-115d</td></tr><tr><td>184c-185b</td><td>2.105</td></tr></tbody></table>
## B.5 Prāṇatoṣaṇī

<table><thead><tr><td>Prāṇatoṣanī (page nos.)</td><td>Dattātreyayogaśāstra (verse nos.)</td></tr></thead><tbody><tr><td>785–786</td><td>27–29, 32c–38b, 40–53, 54c–55b, 56</td></tr><tr><td>787–788</td><td>57a–67b</td></tr><tr><td>789</td><td>67c–69b, 69c–71b, 72c–74d, 75a–81b</td></tr><tr><td>790</td><td>71c–72b</td></tr><tr><td>796–799</td><td>81c–112b</td></tr><tr><td>799</td><td>132–136 (135c–136d without citation)</td></tr><tr><td>800</td><td>137</td></tr><tr><td>804</td><td>138–141, 142a–144b</td></tr><tr><td>805–806</td><td>144c–150b</td></tr><tr><td>808–809</td><td>112c–131d</td></tr><tr><td>809</td><td>144c–162d (144c–150b repeated)</td></tr><tr><td>848–849</td><td>9–26</td></tr></tbody></table>

## B.6 Yogacintāmaṇi

<table><thead><tr><td>Yogacintāmaṇi (page nos.)</td><td>Dattātreyayogaśāstra (verse nos.)</td></tr></thead><tbody><tr><td>59</td><td>41a–42b</td></tr><tr><td>89</td><td>43c–50d</td></tr><tr><td>98</td><td>54c–56d</td></tr><tr><td>139</td><td>137</td></tr><tr><td>143</td><td>146a–50b</td></tr><tr><td>147</td><td>131c–132b</td></tr><tr><td>159</td><td>35–38</td></tr><tr><td>168</td><td>58c–69b</td></tr><tr><td>225</td><td>94a–99b</td></tr><tr><td>231</td><td>111c–112b 113–119 120c–122b</td></tr><tr><td>239</td><td>122c–124b</td></tr></tbody></table>
244

272

124c-128b, 51-52 53

101a-105b

## B.7 Brhatkhecarīprakāśa

<table><thead><tr><th>Dattātreyayogaśāstra</th><th>Brhatkhecarīprakāśa</th></tr></thead><tbody><tr><td>10c-11b</td><td>f.89v<sup>6-7</sup></td></tr><tr><td>12</td><td>f.88r<sup>4-5</sup></td></tr><tr><td>15ab</td><td>f.11v<sup>2</sup></td></tr><tr><td>20b</td><td>f.11r<sup>9</sup>-f.11v<sup>1</sup></td></tr><tr><td>21a-26c</td><td>f.88v<sup>9</sup>-f.89r<sup>2</sup> (paraphrase)</td></tr><tr><td>47ab</td><td>f.15r<sup>6</sup> (paraphrase)</td></tr><tr><td>47-50, 39-46</td><td>f.8r<sup>5</sup>-f.8v<sup>2</sup></td></tr><tr><td>54c-57d</td><td>f.107r<sup>5-7</sup></td></tr><tr><td>70a-71b</td><td>f.93r<sup>5-6</sup></td></tr><tr><td>79cd</td><td>f.59r<sup>9-10</sup> (without attribution)</td></tr><tr><td>80a-81b</td><td>f.47r<sup>1-2</sup></td></tr><tr><td>82b-83b</td><td>f.95v<sup>3-4</sup></td></tr><tr><td>87cd</td><td>f.95v<sup>8</sup></td></tr><tr><td>87c-88d</td><td>f.16v<sup>1-2</sup></td></tr><tr><td>101c-105b</td><td>f.10r<sup>5-9</sup></td></tr><tr><td>123</td><td>f.97r<sup>11</sup>-f.97v<sup>1</sup></td></tr><tr><td>126ab</td><td>f.101r<sup>2-3</sup></td></tr><tr><td>129c-130b</td><td>f.101r<sup>7-8</sup> (unattributed)</td></tr><tr><td>131</td><td>f.101v<sup>3-4</sup></td></tr><tr><td>132c-134d</td><td>f.101v<sup>7-9</sup></td></tr><tr><td>135</td><td>f.101v<sup>11</sup></td></tr><tr><td>136ab</td><td>f.102r<sup>5</sup></td></tr><tr><td>138</td><td>f.103r<sup>3</sup></td></tr><tr><td>144-145</td><td>f.102v<sup>5-6</sup></td></tr><tr><td>148c-149b</td><td>f.103r<sup>8</sup></td></tr></tbody></table>
## B.8 Works Consulted

### B.8.1 Primary Sources

*Akşi Upanişad*, ed. A. Mahadeva Sastri in *The Sāmānya Vedānta Upanishads: With the Commentary of Sri Upanishad-Brahma-Yogin*. Adyar Library Series 7. Madras: Adyar Library (Theosophical Society). 1921.

*Amarakośa: With the Unpublished South Indian Commentaries Amarapadavi-vrti of Liṅngayasūrin and the Amarapadapārijāta of Mallinātha*, ed. A.A. Ramanathan. Vol. 1. Adyar Library Series, 101. Madras: Adyar Library and Research Centre. 1971.

*Amaraugha*, ed. Jason Birch in *The Amaraugha and Amaraughaprabodha of Gorakṣanātha: The Genesis of Haṭha and Rājayoga*. Collection Indologie 157. Haṭha Yoga Series 3. Pondicherry: Institut Français de Pondichéry; Paris: École française d'Extrême-Orient. 2024.

*Amaraughaprabodha*, see *Amaraugha*.

*The Amṛtasiddhi and Amṛtasiddhimūla: The Earliest Texts of the Hathayoga Tradition*, eds. James Mallinson & Péter-Dániel Szántó. Collection Indology 150. Haṭha Yoga Series 2. Pondicherry: Institut Français de Pondichéry; Paris: École française d'Extrême-Orient. 2021.

*Ahirbudhnya-saṃhitā of the Pāñcarātrāgama*, ed. M.D. Ramanujacharya under the supervision of F. Otto Schrader; revised by V. Krishnamacharya. Adyar Library Series 4. Madras: Adyar Library and Research Centre. 1966.

*Īśvarasaṃhitā: Critically Edited and Translated in Five Volumes*, eds. V. Varadachari & Gaya Charan Tripathi. Volume 4. Kalāmūlaśās-tra Series 45. New Delhi: Indira Gandhi Centre for the Arts. 2009.

*The Uttarādhyayanasūtra: Being the First Mūlasūtra of the Śvetāmbara Jains*, ed. Jarl Charpentier. Archives d'Études orientales 18:1-2. Uppsala: Appelbergs Boktryckeri Aktiebolag. 1922.

*Kaṭhopaniṣad*, see OLIVELLE 1998.
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Index

Abhinavābhidhānam, 150 n.300
absorption, see samādhi
Ādinātha, 61 n.195, 121–2, 123, 126
Āditya, 35
Advaita, 20, 21 n.64, 25, 26
Adyar Library 41–2, 43, 54
Agastyasaṃhitā, 13 n.25
Aghorānanda, 60
Ahirbudhnyasaṃhitā, 8, 11, 14, 19, 34
n.129

aiśa Sanskrit, 64

Akṣi Upaniṣad, 35

Alarka, 32, 35

Alchemy, 18, 130, 135 n.261

Allahabad, 15 n. 42, 50, 52, 54

alternate-nostril breathing, 8

Amanaska, 27 n.89

Amara lineage, 9 n.14

Amarakośa, 150 n.300

Amarapadapārijāta, 150 n.300

Amaraugha, 3, 5, 7 n.10, 9, 10, 11, 12,
13, 17, 27, 28, 59

on mahāmudrā, 143 n.282

on mahāvedha, 144 n.284

on paricayāvasthā, 138 n.270, n.271,

139 n.272

Amaraughaprabodha, 44, 59

Amarī, 153

Amarolī, 9 n.14, 126, 151 n.306, 153, 161

Amṛtasiddhi, 3 n.2, 4, 7 n.10, 10, 12,
17, 44

on caves, 154 n.314

on ghaṭāvasthā, 135 n.261

on injunctions, 132 n.255, n.256

on mahāmudrā, 143 n.282

on paricayāvasthā, 138 n.270, 139
n.272

Anasūyā, 31

Andhra Pradesh Government Li-
brary, 52

Andhra region, 14–15

aṅgas, 7, 32
dhāraṇā, 7 n.11, 8, 55, 125, 140–41
dhyāna, 8, 125, 141
pratyāhāra, 7, 8, 125, 136–8
samādhi, 4 n.5, 8, 21, 124 n.225, 125,
142

Āṅgīrasa, 148–53, 160

animals, power over, 134

Anuśāsanaparvan, 31
Apāna breath, 135, 146 n.288, 149

apparatus, 65–6

ārambha, 7, 120, 135

arcā, 14

arcāvatāra, 14

Ārhatas, 62 n.196

Arula, Priyanka, 43

āsanas, 3 n.3, 126–30

balancing, 3 n.3

padmāsana, 8, 56, 126–7, 130, 133–4

asceticism, 3, 14, 17, 20–27, 28, 29–30,
33, 127, 128 n.243

ash, 22, 123, 124 n.224, 128

Asiatic Society, Kolkata, 53

aṣṭākṣara mantra, 24, 128 n.239

aṣṭāṅga; aṣṭāṅgayoga, 3–4, 7–8, 16–17,
27 n.90, 30, 32, 33, 43

Asura, 33

Āsuri, 33

Āśvamedhikaparvan, 60

ātman, 8

Ātmapurāṇa, 11

Ātmarām, 24 n.75

Ātmopaniṣad, 53

Atri, 31, 34

Avadhūtopaniṣad, 35

avasthās (stages), 4 n.5, 7, 120

first (ārambha), 7, 120, 135

second (ghaṭa), 7, 120, 135–8

third (paricaya), 7, 8, 120, 138–42

fourth (niṣpatti), 7, 120, 154–5

Avasthī, Brahmamitra, 15 n.42, 54

bāhyārcāpūjakaḥ, 22, 128

Ballāla, 5, 16, 58, 61, 124 n.225, 129
n.245, 148 n.293

Banana Forest, 122

bandhas, 10, 125

jālandharabandha, 9, 10, 55, 125,
144–5

kaṇṭhabandha, 143 n.283

mahābandha, 9, 10, 143

mūlabandha, 9, 10, 125, 146

uḍḍiyāṇabandha, 99, 55, 125, 145

Baroda, 44, 48

Basavapurāṇa, 122 n.214, n.217

Bauddhas, 62 n.196

Baudhāyanadharmasūtra, 33

Baul, 150 n.302

Bedekar, V.A., 53

Benares Hindu University, 51, 58

Bengali, 148 n.292

Bhāgavatapurāṇa, 33

Bhāgavatas, 23, 26, 27

Bhairava, 18 n.49, 122, 143

bhakti, 26, 33

Bhaṭṭācārya, Jīvānanda Vidyāsāgara,
57

Bhaṭṭācārya, Rāmatoṣaṇa, 146 n.288

Bhāvadīpa, 59

Bhikṣāvṛtti maṭha, 28, 29

bhūcarasiddhi, 134
big toe, meditation on, 6, 124

bindu, 146, 152 n.308, see also semen

Birch, Jason, 137 n.266

Bisschop, Peter, 122 n.215

Bombay, 55

Brahmā, 141

brahman, 4, 34, 142

Brahmānanda, 148 n.292

Brahmanism, 33

Brahmapurāṇa, 35

brahmarṣi, 34

Brahmins, 25, 127

breast milk, 148 n.292

breath, 4, 8, 130–35, 146 n.288
alternate-nostril breathing, 8

Apāna, 135, 146 n.288, 149

dhāraṇās and, 140–41

prāṇāyāma, 55, 125, 130–35

pratyāhāra and, 136

Prāṇa, 135, 146 n.288

Bṛhadāraṇyakopaniṣad, 32, 148 n.293

Bṛhadyogiyājñavalkyasmṛti, 7 n.11, 11

Bṛhaspati, 35

Bṛhatkathāślokasaṃgraha, 30

Bṛhatkhecarīprakāśa of Ballāla, 5, 16, 58, 61, 129 n.245, 148 n.293

Bronkhorst, Johannes, 33

Buchanan, Francis, 23

Buddhacarita, 34

Buddhism, 9 n.14, 25, 122 n.214, 127

buried treasure, 18, 130

cakras, 145 n.285

Calcutta, 51, 53, 57

Caṇḍasiṃha, 30

Candrāvalokana, 44

Cārvākas, 25, 127

caste, 22, 25–6, 27

caves, 122 n.217, 154

celibacy, 5, 9 n.14, 26 n.80, 33

central channel, 9 n.13, 10, 138, 139, 145

Chāndogyopaniṣad, 139 n.272

channels, 10, 131, 132

Iḍā, 131, 149

Piṅgalā, 131

Suṣumnā, 9 n.13, 10, 138, 139, 145

chin lock, 143, 144

Chittorgarh, 122 n.217

Chowkhambā Sanskrit Series, 58

Citrakūṭa, 123

clairaudience, 137

clairvoyance, 137

cooking of the body, 33

Dabistān, 23

Dādupanthīs, 25

Dābīra al-fuʻād, 24 n.75

Daṇḍī Saṃnyāsīs, 17, 22, 25

Darśanopaniṣad, 35

Daśanāmī Saṃpradāya, 17, 21–7, 128 n.243

Dattātreya, 5, 7, 14, 16 n.45, 22–23, 31–
2, 35, 119, 154

Advaita tradition and, 20–21

Nātha Sampradāya and, 17

orthodoxy, flouting of, 30

Rāmānandīs and, 24

Viṣṇu, avatāra of, 19, 34

worship of, 14

*Dattātreyabodha*, 30, 38, 41, 42, 43–5, 50, 53, 136 n.263

*Dattātreyasaṃhitā*, 15, 16, 30, 40–41, 52–3

*Dattātreyayogaśāstra*

contents and composition, 5–11

date of composition, 3, 11–13

metre, 60

naming of, 15–16

originality of, 5, 11–12

sectarian/historical context, 17–30

witnesses, 9, 13, 15, 16, 30, 37–60

yogis of, 30–35

death, 123, 141, 145, 147

Deccan region, 13, 14, 27, 64

Devanāgarī, 38, 40, 46–53, 58, 64

Devnath, P., 50, 56

*dhāraṇā*, 7 n.11, 8, 55, 125, 140–41

*dhātus*, 149 n.295

*dhyāna*, 8, 125, 141

diet, 8, 25 n.78, 126, 132, 133, 146

Digambarji, Swami, 59

digging for treasure, 18, 130

diseases, 146

Divanji, P.C., 7 n.11

dominion, 7

drying of the body, 33

elements, 7 n.11, 8, 140–41

esoteric techniques, see saṃketas

external images, 22, 128

eyebrows, 123, 141

faeces, 130, 134, 137

female generative fluid, 148–53, 160

fixation, see dhāraṇā

food, see diet

*galarava*, 14, 150

Gaṅgānāth Jhā Research Institute, 15

n. 42, 50, 54

Gauḍapāda, 21 n.64

Gauḍiya Vaiṣṇavas, 23

Gaurana, 28 n.96

Gennaro, Anna, 150 n.300

Gharote, M.M., 50, 53, 56

*ghaṭa*, 7, 120, 135–8

Giri, 23

*Girijākalyāṇam*, 150 n.300

*Girikūṭa*, 123

Goodall, Dominic, 128 n.243

Gorakh, 23

*Gorakhbāṇī*, 121 n.212

Gorakhnāth, 18 n.49

Gorakṣa, 9 n.14, 18
Gorakṣaśataka, 10, 11–12, 37, 138 n.271

Gorakṣasiddhāntasaṃgraha, 122 n.215

Govinda, 21 n.64

Govindapadi, 20 n.60

Grantha script, 13 n.28, 40 n.138, 41, 42, 43, 44, 50, 53

granthis, 10

Greater Magadha, 33

Gupta, Viswanath, 41, 44

Gurumurthy, S., 20 n.60

Guruparamparāprabhāvam, 13 n.25

Hanssen, Kristin, 150 n.302

Harihara, 150 n.300

Harivaṃśa, 31

Haṭhapradīpikā, 5, 10, 19, 34, 38, 41, 56, 57, 59, 63, , 132 n.255, n.256

mūlabandha in, 146 n.288

paricaya in, 138 n.270

Śābara in, 122 n.214

Vajroli in, 147 n.291, 148 n.292

Haṭhapradīpikājyotsnā, 5, 59

Haṭharatnāvalī, 5, 56–7, 147 n.291

Haṭhatattvakaumudī, 34, 137 n.265, 145 n.286

haṭhayoga, 3, 6–7, 120, 124–53

eight auxiliaries and, 125, 142

fourfold schema and, 3, 120

Kapila and, 6–7, 9–11, 17, 19, 27 n.90, 30–31, 34, 125, 143–52

Prāṇatoṣanī on, 57

sects and, 17, 20–27

Yājñavalkya and, 6–8, 17, 27 n.90, 30, 34, 125, 126–42

Himālaya, 122 n.215

Hindi, 23, 28

Hiraṇyagarbha, 34

homorganic sibilant, 65

houses, 154 n.314

Housman's stretcher, 62

Hoysalas, 13 n.27

Hyderabad, 52

Iḍā channel, 131, 149

immortality, 123, 141, 145, 147

impurities, 130

Institut français de Pondichéry, 38, 44, 49, 59

inverted attitude, see *viparītakaraṇa*

Isaacson, Harunaga, 62 n.197, 121 n.211, 150 n.300

Īśvara, 35, 52

Īśvarasaṃhitā, 13 n.25, 128 n.239

Jābālopaniṣad, 31, 141 n.278

Jagadguru, 23

Jagannathan, Bharati, 26 n.86

Jaiminībhārata, 150 n.300

Jaina, 20 n.60, 25, 33, 127

jālandharabandha, 9, 10, 55, 125, 144–
jaṭā, 22

Jayākhyasaṃhitā, 13 n.25, 34 n.129, 128
n.239

Jha, V.K., 56

jīvanmukta, 4, 8, 142

Jīyar, Pinpalakiya Perumāl, 13 n.25

jñāna, 26, 54

Jñānamālā, 6 n.9

Jñāneśvarī, 13 n.28, 121 n.212

Jodhpur manuscripts, 45–6, 51, 53

Jūnā Akhārā, 22, 23, 25

Jyotsnā, 148 n.292

Kadali forest, 122 n.217

Kadalīmañjunāthamāhātmya, 121
n.212

Kadalīvana, 122

Kadri, Mangalore, 28, 29, 122 n.217

Kālamukhas, 23

Kalinjar, 122 n.215, n.217

Kannada, 14, 28, 52, 62, 122 n.217, 127
n.236, 150 n.300

Kannada Sāhitya Pariṣattu Nigha-
nṇṭu, 150 n.300

kaṇṭhabandha, 143 n.283

Kāpālikas, 25, 122 n.215, 127

kapha, 134 n.259

Kapila, 3–4, 6–7, 9–11, 17, 19, 22, 24,
27 n.90, 30–34, 143–52

Kapilāni Panth, 18 n.49

karaṇa, 125 n.230

karma, 142 n.280

Karnāṭak, Vimalā, 58

Kārtavīrya, 16 n.45

Kaṭhopaniṣad, 19

Kaula, 24, 121 n.213

Kavikulaguru Kalidas Sanskrit Uni-
versity, 49, 63 n.200

kavimārga, 142

Keśavānanda, Svāmī, 51, 54

kevala kumbhaka, 8

khecarī, 151

khecarīmudrā, 9, 21, 56, 125, 144

Khecarīvidyā, 58, 138 n.271, 148 n.293

Kīmjavaḍekar, 60

Kirātarudralīlā, 122 n.214

Kirātas, 122 n.214

knots, 10

Kokaje, Pandit Raghunathashastri, 7
n.11

Kolkata, 51, 53, 57

Krishnamacharya, T., 26 n.86

Kṛṣṇa, 21, 24

Kṛṣṇajanmāṣṭamī, 47

kṣaṇas, 10

kṣatriya, 62, 127 n.236

kṣīra, 148, 160

Kubjikā, 24

Kubjikāmatatantra, 11

Kudali monastery, 21 n.64

kukkuṭāsana, 20

Kularatnoddyota, 121 n.213
Kumbh Melā, 22

kumbhaka, 4, 8

*Kumbhakapaddhati*, 145 n.286

Kuṇḍalinī, 8, 10, 11 n.17, 12 n.21, 138

Kurukaikkāvalappan, 26 n.86

Kuvalayananda, Swami, 7 n.11

Lakṣmīśa, 150 n.300

*Lakṣmītantra*, 34 n.129, 124 n.224

*lambikā yoga*, 21

*layayoga*, 3, 5, 6, 7 n.10, 13 n.26, 18, 30, 120, 121–4

levitation, 133–4

liberation, 7, 29, 30–31, 33, 141

while living (jīvanmukta), 4, 8, 142

*Līlācaritra*, 9 n.14, 121 n.212

*līlāvibhūti*, 124 n.224

*liṅgas*, 122 n.214

locks, see *bandhas*

Lonavla Yoga Institute, 50, 54, 56, 59

lotus posture, 8, 56, 126–7, 130, 131, 133–4

lotuses, 145

Madras, 42–3, 50, 53, 54, 59

*mahābandha*, 9, 10, 125, 143

Mahābhārata Śaṃśodhana Pratiṣṭhā-
nam, 53

*Mahābhārata*, 31, 33, 34, 59

Mahādeva, 122

Mahāmāyā, 7

*mahāmudrā*, 9, 10, 18, 49, 125, 143

Mahānirvāṇī Akhārā, 22, 23, 25

Mahānubhava, 14

*mahāpatha*, 139 n.272

Maharaja Man Singh Pustak Pra-
kash, 45–6, 53

Maharaja Sayajirao University, 44

Maharashtra, 13 n.28, 14, 17

*mahāvedha*, 9, 55, 144

Mahāvīra, 33

Mahendra, 122 n.216

Maheśānand, 59

Mahīdharācārya, Svāmī, 54

Mallikārjuna temple, 28, 150 n.300

Mallināthasūri, 150 n.300

*maṅgala* verse, 14, 18, 119 n.204

Mangalore, 13, 28, 29, 122 n.217

Maṅgarāja, 150 n.300

Maṇipravāla, 13 n.25

mantras, 13 n.25, 18, 24, 130

‘namaḥ śivāya’, 22, 128

‘oṃ’, 135

‘oṃ namo nārāyaṇāya’, 24, 128
n.239

*mantrayoga*, 3, 6, 7 n.10, 18, 26, 120–21

Marathi, 13 n.28, 126 n.231

*Mārīcisaṃhitā*, 19

*Mārkaṇḍeyapurāṇa*, 14, 30, 31–2, 35

Mataṅga, 122 n.215

*Mataṅgapārameśvarāgama*, 122 n.215

*maṭhādhipatis*, 27–30
mattaceṣṭita metre, 60

mayūrāsana, 19, 20

meditation, 8, 123, 125, 141
on big toe, 6, 124

Mełkote, 26 n.86

menstrual fluid, 148–53, 160

metre, 60, 121 n.211

mokṣa, 54

Mokṣadharmaparvan, 19, 33

moments, 10

mudrās, 3

khecarīmudrā, 9, 21, 56, 125, 144

mahāmudrā, 9, 10, 18, 49, 125, 143

Muktabodha Library, 51

Muktiśānta, 28 n.96

mūlabandha, 9, 10, 125, 146

munis, 34

Mysore, 16 n.45, 26 n.86, 38, 40–41

nāda, 146, 152 n.308

Nāgarī Pracāriṇī Sabhā, Varanasi, 51

Nāgās, 17, 21–7, 128 n.243

Naimiṣāraṇya, 13 n.26, 119

Naiṣadhacarita, 35

namah śivāya, 22, 128

nāmans, 13 n.25

Nandināgarī, 40–41

Narasiṃha, 14, 18, 34 n.129

Nārāyaṇa, 21 n.64, 22, 23, 128

Nārāyaṇācārya, Svāmī, 54

Nārāyaṇatīrtha, 16, 58, 124 n.224

Nārāyaṇīya, 19, 34

nārīdhātu, 149 n.295

Nāthamuni, 26 n.86

Nāthas, 13 n.28, 17–18, 28, 30, 121
n.213, 126 n.233

Navanāthacaritramu, 28 n.96

Nīlakaṇtha, 59, 122 n.215

Nimbārkīs, 25

nirguṇa brahman, 34

niṣpatti, 7, 120, 154–5

nityavibhūti, 124 n.224

niyamas, 8, 29, 125, 126

non-violence, 8, 126

Nṛsimhapurāṇamu, 14

nyāsas, 13 n.25

Old Hindi, 23

Old Kannada, 150 n.300

Old Marathi, 126 n.231

olī, 126 n.231

oṃ, 135

oṃ namo nārāyaṇāya, 24, 128 n.239

Ondračka, Lubomír, 131 n.253, 141
n.277, 148 n.292

Pādmasaṃhitā, 8, 11, 19, 138 n.271, 141
n.278

padmāsana, 8, 56, 126–7, 130, 131, 133–4

pañca kṛṣṇa, 14

pañcākṣara, 128 n.240