Amritasiddhi

The Amṛtasiddhi (Sanskrit:

अमृतसिद्धि, "the attainment of
immortality"), written in a
Buddhist environment in about
the 11th century, is the earliest
substantial text on what became
haṭha yoga, though it does not
mention the term.[2] The work A folio, one of 38, from a medieval copy of the Amṛtasiddhi, called C,
describes the role of bindu in the written bilingually in Sanskrit and Tibetan. The text is tripartite, the first line
yogic body, and how to control in Sanskrit, the second a transliteration into Tibetan dbu can letters, and
it using the Mahamudra so as to the third a translation into Tibetan dbu med letters.[1]
achieve immortality (Amṛta).
The implied model is that bindu
is constantly lost from its store in the head, leading to death, but that it can be preserved by means of yogic
practices. The text has Buddhist features, and makes use of metaphors from alchemy.

A verse in a paper manuscript of the Amṛtasiddhi, possibly a later copy, asserts its date as 2 March 1160. It
is written in two languages, Sanskrit and Tibetan.[2] A critical edition based on all surviving manuscripts
was published in 2021 by the Indologists James Mallinson and Péter-Dániel Szántó.

Context
The Amṛtasiddhi is the earliest systematic and well-structured Sanskrit text about what came to be called
Hatha yoga. It states that it was written by Madhavacandra. It was probably composed somewhere in the
Deccan region of India by the late 11th century CE. Its opening and closing invocations to Siddha Virupa
imply that it was written in a Vajrayana tantric Buddhist setting. The text was used also in Tibet, as the basis
of the ’Chi med grub pa, a textual cycle whose name translated back into Sanskrit was Amarasiddhi.[3]

The text came to the attention of modern scholars in 2002, when Kurtis Schaeffer wrote an article about it.
He used a bilingual Sanskrit and Tibetan manuscript known as C, once held in the Library of the Cultural
Palace of Nationalities in Beijing. A modern critical edition of the Amṛtasiddhi, published in 2021 by the
Indologists James Mallinson and Péter-Dániel Szántó, made use of C and eleven other manuscripts, with
other evidence. The manuscripts date from the 11th to around the 17th centuries. C, the oldest, was
preserved until the 1990s but is now inaccessible, and study has proceeded on the basis of a poor
photocopy. The other eleven manuscripts survive in a Southern group at Madras (now Chennai) and
Baroda, and in a Northern group at Jodhpur and Kathmandu.[4]

Manuscript C contains the text in three forms, written as groups of three lines, usually with three such
groups on each folio. Each three-line group consists of CS, a line of Sanskrit in handwriting that imitates an
East Indian style of the Devanagari script; CT, a line of transliteration of the Sanskrit into dbu can Tibetan
letters; and Ctr, a line of translation into Tibetan, using dbu med letters. The Ctr translation, however, is not
of the Sanskrit of the first two lines. It was translated earlier by the monk Padma 'od zer from a lost Sanskrit
manuscript of the Amṛtasiddhi that sometimes agrees with the variations in some of the other surviving
manuscripts. That means that Ctr can be placed near the base of the Indian branch of the tree of variants of
the text, where CS is on a branch of its own, near the base of the whole tree.[5]

Mallinson and Szántó suggest that the unnamed Tibetan scribe who made manuscript C copied out the
Sanskrit, imitating what was presumably the original's East Indian handwriting; then transliterated it, for his
Tibetan colleagues who could not read the Indian alphabet; and finally attached the famous translator-
monk's Tibetan version, even though he knew it diverged in places from the Sanskrit that he had copied
out. The scribe remarked at the end of the text that "it is difficult for somebody like me to modify it because
the wise one translated it according to the [intended] meaning."[5]

Text

Synopsis

The title Amṛtasiddhi means "the attainment of immortality", from a–mṛta, "not [subject to] death".[6]

Chapters (vivekas) 1-10 describe how the yogic body functions, explaining its elements. The body is
arranged around the central channel, with the moon at its top, dripping nectar, Bindu, and the sun at its
base, burning up the nectar.[a] Liberation, the final goal of yoga and thus yoga itself, means joining sun and
moon together.[7] Yoga is also defined as the union of the two main breaths, Prana and Apana.[8] Bindu is
described as a "single seed" and identified with Sadashiva, the moon, and "other exotic substances" as the
basic essence of all that exists. Bindu is controlled by the breath, requiring control of the mind. The
reference to Sadashiva implies a Shaivite Tantric audience, while the text's use of Tantric Buddhist terms
implies that the text came from that environment.[9][10]

Chapters 11–14 describe the practice of yoga.[9] Mahāmudrā, the "great seal", together with Mahābandha,
the "great lock", and the Amritasiddhi-specific gesture of Mahāvedha hold back the bindu or lunar nectar,
enabling the yogi to control "body, speech, and mind" and ultimately to prevent death. The combination of
these three techniques is to be practised every three hours, making the body strong and destroying diseases
and other disturbances; the text cautions that this will be tiring at first. The disturbances arise from Prakṛti,
nature, manifesting as the three doṣas (disease-causing qualities) and the three Guṇas (essential qualities of
objects).[9][10]

Chapters 15–18 set out the four grades of person, namely weak, middling, excellent, and outstanding.[11]

Chapters 19–31 define the four stages of yoga practice, namely Arambha, Ghata, Paricaya, and Nispatti. It
is explained that death is caused by the "bliss of ejaculation", and that "innate bliss" or sahajānanda is
brought about by reversing the flow so it moves up the sushumna nadi, the central channel. The states of
Samādhi or meditative absorption, Jīvanmukti or living while liberated (a concept rarely found in
Buddhism), and Mahāmudrā are described.[11]

Chapters 32–35 describe the results of success in yoga. Imperfections of body, breath, and mind, are all
overcome. The yogi then becomes able to make himself invisible. The yogi attains nirvāṇa.[11]

Amritasiddhimula
A Tibetan text, given the Sanskrit name Amṛtasiddhimula, "the root of achieving amṛta" by translation
from the Tibetan by Mallinson and Szántó, has 58 verses, 48 of them "very rough translations" of parts of
the chapters 11–13 of the Amṛtasiddhi, covering its core practices in a disordered way. Its other verses
cover teachings not from the Amṛtasiddhi, including the idea that progress is tied to repeated practice of
three mudras or seals for the body (karmamudrā, samayamudrā, and dharmamudrā), and a practice of
stretching and retracting the arms and legs, like one in the Tibetan 'khrul 'khor.[12]

New yoga teachings

Bindu model of Hatha yoga

The Amṛtasiddhi places sun, moon, and fire inside the

body. As in earlier texts, the moon is in the head,
dripping amṛta (the nectar of immortality); the text
introduces the new idea that the sun/fire is in the belly,
consuming the amṛta, and leading to death. The bindu
is for the first time identified with the dripping amṛta
and with semen.[14]

The body is evidently male; the text is thought to

derive from a celibate male monastic tradition.[15] Also
for the first time, the text states that preserving this fluid
is necessary for life: "The nectar of immortality in the
moon goes downwards; as a result men die." (4.11)[14] Early amṛta/bindu model of Hatha yoga, as
described in the Amṛtasiddhi and later texts[13]
The bindu is of two kinds, the male being bīja, semen,
and the female being rajas, the "female generative
fluid".[14] The text is the first, too, to link the bindu with the mind and breath, whose movements cause the
bindu to move; and the first to state that the yogic practices of mahāmudra, mahābandha and mahāvedha
can force the breath to enter and rise along the central channel.[14]

Core practices: mahāmudra, mahābandha, mahāvedha

The core practices of the Amṛtasiddhi are mahāmudra, mahābandha, mahāvedha, described in chapters 11
to 13.[16]

Mahāmudra consists of sitting, pressing the perineum with the left heel and grasping the
extended right foot with the hands; breath is taken into the body and held. The text states
that this destroys impurities, activates bindu and nāda, and checks death.[16]
Mahābandha is the combination of the perineum lock (contracting the perineum and pushing
the apāna breath upwards) and the throat lock (restraining the breath and directing prāna
downwards, until the two breaths join and rise). Together, these restrain and direct the prāna
and apāna breaths so as to force open the central channel, the sushumna nadi.[16]
Mahāvedha begins with two hand-gestures, the yoni mudrā and the liṅga mudrā. Both
gestures were apparently made with the hands on the ground. The yoni mudrā may have
consisted of wrapping the little and ring fingers of both hands around the thumbs. The liṅga
mudrā consisted of clasping the fingers of both hands together and pointing the thumbs
upwards; the gestures are described in the Brahmayamāla 43–45. The buttocks are then
 lifted, and with the feet toes-downward, the perineum is tapped
on the heels. This causes all the knots (granthi) to be pierced,
and the goals of yoga are attained.[16]

Buddhist features
A primary[17] Buddhist feature is the opening verse praising the goddess
Chinnamasta:[14]

At the navel is a white lotus. On top of that is the spotless orb

of the scorching-rayed [sun].... In the middle [emanating from
a downward-facing triangle for the female sexual organ]... I
worship her... Chinnamasta... who is a yoginī, bearing the seal
of yoga.[17]

A yogi practising
Other Buddhist features of the text include the idea of a chandoha, a Mahāmudra, illustrated in
gathering place; the existence of four elements (not five as in Shaivite the Joga Pradīpikā
tradition); the term kutagara, a "multi-storeyed palace"; the three vajras
(kaya, vak, and citta, "body, speech, and mind"); trikaya, the Buddhist
triple body; and in early versions even the Buddha is associated with bindu, Shiva, and Vishnu. (7.15) In
addition the text mentions the Vajrayana notion of svadhisthana yoga, visualising oneself as a god.[14]

Metaphors from alchemy

Much of the description of the transformation to be achieved
through yoga in the Amṛtasiddhi uses metaphors from Indian
alchemy, a philosophy with aims such as the transformation of
metals into gold and the attainment of immortality. Mallinson and
Szántó give multiple examples of such language, extending to terms
such as mahāmudrā, fundamental to Hatha yoga. They comment
that if the alchemical transformations are often unclear, the details of
the bodily transformations that are metaphorically described are
even more so. They state that later authors writing about yoga in
Sanskrit often did not have the alchemical knowledge to interpret
these metaphors; early Hindi texts teach a similar yoga, but use the
metaphor of distillation, not alchemy.[18]

Alchemical processes involving

heating a closed crucible (with lid).
Manuscript and illustrations by
Ramon Llull, 13th-14th century.
 Alchemical metaphors in the Amṛtasiddhi[18]
Term English translation Alchemical meaning Meaning in the Amṛtasiddhi

Seal of ash or mud closing joint between with mahābandha, makes

mahāmudrā "the Great Seal" top and bottom halves of a closed coiled Kundalini[b] straight,
crucible, preventing evaporation attain state of māraṇa

Process of stabilising mercury to resist

mahābandha "the Great Lock" heat; result of heating mercury with gold Attainment of saṃpuṭa state
or silver to form a solid ball
The transformative merging of a pair of Breath bursts forth from the
mahāvedha "the Great Piercing"
reagents double puṭa

the body closed off by

Sealed fire-resistant pot containing
saṃpuṭa "a sealed crucible" constrictions at throat and
mercury and other reagents
perineum

jāraṇa "digestion" processes that work on

absorption of some substance by
semen, impurity, Bindu, and
mercury
cāraṇa "activation" Nāda

Changing a substance's state by heating

The stilling or stopping of
māraṇa "killing" until it becomes inert, e.g. by calcination
breath or Bindu
or oxidation

Amṛtasiddhi 7.7 speaks of the effects of transforming Bindu, as if alchemically transforming mercury, with
the terms "thickened" (mūrcchitaḥ), "fixed" (baddha), "dissolved" (līna), and "still" (niścala). The verse is
parallelled by many later Hatha yoga texts and in Tantra by the Hevajratantra.[19]

Thickened, [Bindu] removes disease; bound, it makes one a Sky-Rover; absorbed, it brings
about all supernatural powers and unmoving it bestows liberation.

— Amṛtasiddhi 7.7[20]

Interpretation

Relationship with tantric Buddhism

The scholar of Tibetan and Buddhist studies Kurtis Schaeffer stated in 2002 that the Amṛtasiddhi is "part of
a hybrid tradition of yogic theory and practice" that "cannot be comfortably classified as either Buddhist or
non-Buddhist", but instead "embodies the shared traditions of praxis and teaching" between Buddhist and
(predominantly Shaiva) Natha groups.[21]

The yoga scholar James Mallinson stated in 2017, and again in 2021, that the Amṛtasiddhi comes from a
Tantric Buddhist environment, not Tantric Shaivism. [22][10][14][23]

The scholar of religion Samuel Grimes notes that the Amṛtasiddhi shows evident Buddhist influence, and
had an easily traced influence on physical Hatha yoga; its effects on later tantric Buddhism are doubtful. He
notes that its Hatha yoga model has two key ideas: that preserving the Bindu stored in the head extends
one's life; and that manipulating the breath to force it up through the central channel of the subtle body may
reverse the fall of the Bindu and prolong life. Earlier tantric Buddhism disapproved of using force such as
Hatha yoga.[24]
Relationship with later Shaivite Hatha yoga

Jason Birch states that the Amaraughaprabodha, an early Shaivite Hatha yoga text, some of whose verses
were copied into the Haṭhayogapradīpikā, has a "close relationship" with the Amṛtasiddhi. The three
physical practices of Hatha yoga (mahāmudrā, mahābandha, and mahāvedha) described in the two texts are
similar, as are the four stages of yoga, but the Vajrayāna terminology of the Amṛtasiddhi has mostly been
removed in favour of Shaivite metaphysics, and probably for the first time Hatha yoga is framed within
Rāja yoga.[25]

Nils Jacob Liersch writes that the

Gorakṣayogaśāstra, an early 15th century text
attributed to the sage Gorakṣa, paraphrases much
of the Amṛtasiddhi and borrows several verses
from it. Like the earlier text, it does not use the
name Hatha yoga directly; and like the One folio of the Gorakṣayogaśāstra, a 15th-century
Amaraughaprabodha, it condenses the Hatha yoga text which summarizes the Amritasiddhi[26]
Amṛtasiddhi, dropping much of the theory and
doctrine to be less sectarian.[26]

Mallinson states that multiple Hatha yoga texts make use of the Amṛtasiddhi. The 16th century
Yogacintāmaṇi and the 1837 Haṭhapradīpikājyotsnā quote it by name. The 13th century Gorakṣaśataka
and Vivekamārtaṇḍa, and the 15th century Haṭhayogapradīpikā all borrow a few verses without
attribution, while the 14th century Amaraughaprabodha borrows 6 verses and paraphrases many others,
and the 15th century Śivasaṃhita "shares" 34 verses.[26]

Hagar Shalev argues that where classical Hinduism holds that the body is impermanent, and that suffering
results from the self's attachment to the body, the Amṛtasiddhi marked an early stage in Hatha yoga's
assignment of increased importance to the body. This includes the jīvanmukti state of living liberation in the
body, though several texts view the state as at once embodied and disembodied without concern for
inconsistency. He notes that Birch instead considers that the jīvanmukti state is transcendent rather than this-
worldly in the Haṭhayogapradīpikā.[27]

Notes
a. The Amṛtasiddhi is the first text to teach this structure for the subtle body, which became
commonplace later.
b. Kundalini fits well with the Subtle Body concepts described in the Amṛtasiddhi text, but is
not mentioned directly.[15]

References
1. Mallinson & Szántó 2021, pp. 25–26.
2. Szántó, Péter-Dániel (15 September 2016). "A Brief Introduction to the Amrtasiddhi" (http://hy
p.soas.ac.uk/wp-content/uploads/2017/06/Szanto_STY_handout_updated.pdf) (PDF).
SOAS. Retrieved 2 February 2019.
3. Mallinson & Szántó 2021, pp. 3–5.
4. Mallinson & Szántó 2021, pp. 3–5, 25–28.
5. Mallinson & Szántó 2021, pp. 4, 25–28.
 6. Mallinson & Szántó 2021, p. 7.
7. Mallinson & Szántó 2021, pp. 8, 114.
8. Mallinson & Szántó 2021, p. 117.
9. Mallinson & Szántó 2021, p. 8.
10. Burns, Graham (13 October 2017). "Sanskrit Reading Room: Haṭhayoga's Tantric Buddhist
source text" (https://sanskritreadingroom.wordpress.com/2017/10/13/ha%E1%B9%ADhayog
as-tantric-buddhist-source-text/). SOAS. Retrieved 2 February 2019.
11. Mallinson & Szántó 2021, p. 9.
12. Mallinson & Szántó 2021, pp. 13–15.
13. Mallinson & Singleton 2017, pp. 32, 180–181.
14. Mallinson 2018.
15. Mallinson 2019.
16. Mallinson & Szántó 2021, pp. 128–134.
17. Mallinson & Szántó 2021, p. 107.
18. Mallinson & Szántó 2021, pp. 20–23.
19. Mallinson & Szántó 2021, pp. 21, 119.
20. Mallinson & Szántó 2021, p. 119.
21. Schaeffer 2002, p. 517-523.
22. Mallinson & Singleton 2017, p. xx.
23. Mallinson & Szántó 2021.
24. Grimes 2020.
25. Birch 2019.
26. Liersch 2018.
27. Shalev 2022.

Sources
Birch, Jason (2 July 2019). "The Amaraughaprabodha: New Evidence on the Manuscript
Transmission of an Early Work on Haṭha- and Rājayoga" (https://doi.org/10.1007%2Fs1078
1-019-09401-5). Journal of Indian Philosophy. 47 (5): 947–977. doi:10.1007/s10781-019-
09401-5 (https://doi.org/10.1007%2Fs10781-019-09401-5). S2CID 198531075 (https://api.se
manticscholar.org/CorpusID:198531075).
Grimes, Samuel (19 March 2020). "Amṛtasiddhi A Posteriori: An Exploratory Study on the
Possible Impact of the Amṛtasiddhi on the Subsequent Sanskritic Vajrayāna Tradition" (http
s://doi.org/10.3390%2Frel11030140). Religions. 11 (3): 140. doi:10.3390/rel11030140 (http
s://doi.org/10.3390%2Frel11030140).
Liersch, Nils Jacob (2018). "The Gorakṣayogaśāstra: an early text of Haṭhayoga" (https://ww
w.academia.edu/37026635). 17th World Sanskrit Conference. Vancouver: 9–13.
Mallinson, James; Singleton, Mark (2017). Roots of Yoga. Penguin Books. ISBN 978-0-241-
25304-5. OCLC 928480104 (https://www.worldcat.org/oclc/928480104).
Mallinson, James (2018). Dominic Goodall, Shaman Hatley & Harunaga Isaacson (ed.). The
Amṛtasiddhi: Haṭhayoga's Tantric Buddhist Source Text (https://www.academia.edu/267005
28). p. 409. {{cite book}}: |work= ignored (help)
Mallinson, James; Szántó, Péter-Dániel (2021). The Amṛtasiddhi and Amṛtasiddhimūla: the
Earliest Texts of the Haṭhayoga Tradition (https://www.academia.edu/69343500).
Pondicherry: Institut français de Pondichéry, école française d'extrême-orient. ISBN 978-81-
8470-242-2.
 Mallinson, James (14 January 2019). "The Yoga of the Amṛtasiddhi" (https://soundcloud.co
m/soas-university-of-london/the-yoga-of-the-amrtasiddhi-james-mallinson-soas-university-of
-london). Soundcloud.com. SOAS University of London. (1 hour 5 minutes audio recording
of a talk)
Mandal, Niradbaran (2018). Satapathy, Bandita (ed.). Amr̥tasiddhiyogaḥ: Text, English
translation and critical study on the basis of single manuscript. Lonavla, Pune:
Kaivalyadhama. ISBN 978-9387198005.
Schaeffer, Kurtis R. (2002). "The Attainment of Immortality: From Nathas in India to
Buddhists in Tibet". Journal of Indian Philosophy. 30 (6): 515–533.
doi:10.1023/A:1023527703312 (https://doi.org/10.1023%2FA%3A1023527703312).
JSTOR 23496941 (https://www.jstor.org/stable/23496941). S2CID 169684620 (https://api.se
manticscholar.org/CorpusID:169684620).
Shalev, Hagar (2022). "The Increasing Importance of the Physical Body in Early Medieval
Haṭhayoga: A Reflection on the Yogic Body in Liberation". Journal of Indian Philosophy. 50
(1): 117–142. doi:10.1007/s10781-021-09497-8 (https://doi.org/10.1007%2Fs10781-021-094
97-8). S2CID 246056083 (https://api.semanticscholar.org/CorpusID:246056083).

External links
Full text of critical edition (https://hal.science/hal-04031405)

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