Sadangayoga

T HE SADAI<JGA system of Saiva yoga (lit. "yoga

with six ancillaries") is introduced in the Ma-

linlvijayottara without a formal list of these ancillaries (anga)1 or

even a statement that their number is six.

The mere absence of an explicit enumeration of the yogangas,

however, does not indicate that the Malinwijayottara rejects the

common Saiva scheme.1 As set out earlier, the Malinivijayottara

quite clearly distinguishes four different types of Saiva yoga. Two

of these have been assimilated from the Tantras of the Siddha-

nta: [i.] the conquest of the reality-levels (tattvajaya), which has

i Following SANDERSON (i992b:Appendix n) the translation "auxiliary" or "subsidiary" has been adopted for yoganga instead of the more commonly encountered "limb" or "constituent". SANDERSON has shown that it is this technical usage of the term anga, denoting a secondary factor necessary for the accomplishment of the principal, derived from the terminology of the Mimamsa (cj. Sabarabhasya 6.3.41,12.3.16; Nyayaratnamala, Anganirnaya 1.4; Brhati p. 35~6), which is intended by Bhoja at Rajamartanda 2.29 and is also implied by Narayanakantha (cf. MrgendratantravrtttK ad YP 1.13). 2 RASTOGIs (1992:247-280) discussion of a posited 'Trikayoga', builds on his spectacular earlier claim (1979:58-63) that Jayaratha has adapted Sadangayoga from the Buddhist Guhyasamdjatantra which he dates to the fourth century CE (no evidence is adduced). Presumably based on this is DYCZKOWSKI (1992:396 note 147): 'Jayaratha would have us believe that the limbs of Yoga are, according to Kashmiri Saivism, only six (T.A.v., Ill, p. 102-3) namely/... [list of six ancillaries]... Abhinava himself, however, never talks of any such scheme, nor do any other Kashmiri Saiva authors (see Rastogi p. 58-60). It seems, in fact that Jayaratha is here simply mistaken—' etc.

SADANGAYOGA 369

been transformed into a radically new type of yoga based on the

fifteen levels of the apperceptive process, and, [2.] the yoga of six

ancillaries (Sadangayoga), which is taken over with only minor

variations. The third is [3.] Kaula yoga with its system of four

immersions (pindastha, padastha, riipastha and rupatita) and as a

fourth may be counted [4.] the three types of possession (dve-

sa) taught in the Trika (dnava, sakta and sdmbhava-) which are

innovatively presented as three meta-categories under which all

yogic exercises can be subsumed.

To the audience of the Malinivijayottara it would have been

obvious that the six ancillaries constitute the standard type of yoga

taught in the scriptures of the dualist Siddhanta. Despite this, the

redactor(s) of the Malinivijayottara treated this yoga as doctrinally

neutral. Sadangayoga is set forth as a subsidiary to the principal

conquest of realities (this is also the relationship between the a-

ngas and the tattvajaya seen in most Saiddhantika scriptures). It is

to be understood as a collection of helpful or even indispensable

yogic techniques which enable the prospective Yogin to achieve

the required "coalescence" or "identification" (tanmayatd, lit. the

"consisting-of-that-ness") with the object of contemplation. No

metaphysical view of its stages or the resulting condition is implied.

The carefully organised seventeenth chapter of the Malinivija­

yottara integrates all of the six auxiliaries of Sadangayoga into a

step by step progression culminating with complete identification

with the object of contemplation. This includes several additional

considerations, such as the choice of a suitable place and the type

of posture to be assumed. Although such details are invariably

present in other Saiva accounts of the yogangas, they axe never

counted among the ancillaries. Jayaratha confirms that the Mdlini-

vijayottara's ancillaries must be counted as six when he explicitly

368 MALINIVIJAYOTTARATANTRAM

yogasthdnam (venue 12.6)

samdvesapraptih (possession i2.l$-2iab)

Sivanamaskdram i2.2icd

(salutation of Siva)

trigurukramanamaskdram { a. purakah (inhalation 6 types)

(salutation of the Gurus) b. kumbhakah (retention 5 types)

I. PRANAYAMA' [manogati- < c. recakah (exhalation 6 types)

+dsanam bhahga] L utkarsakah (dragging up)

+ udghdtah v e. apakarsakah (dragging down)

a. sikhin (firefixation)

b. ambu (waterfixation)

c. isah (sovereign fixation)

d. amrtam (nectarfixation)

3. TARKA- [uttamahga] (judgement is the ascertainment of what

heyadyalocana- is to be cultivated and what is to be rejected)

1 4 . DHYANA- (Meditation is attentive contemplation of Siva)

tadarthabhavandyuktam mano dhydnam

I 5. SAMADHI- (Absorption arises from prolonged meditation)

muhiirtastham dhydnam

2, DHARANA-

6. PRATYAHARA-

vastutanmayatd-

prapdditabhavavattvam

(Withdrawal resembles nonexistence due to complete

identification with the object of contemplation)

Table 29: The Mdlinivijayottards sequence of Sadangayoga

S A D A N G A Y O G A 371

inative judgement (vivekakhydti)7 of what needs to be cultivated

and what must be rejected, though admitted indirectly as a means

to liberation, is not counted as an ancillary.

The stated aim of Sadangayoga is to interrupt the motion of

the mind. To achieve this both Patanjala and Saiva yoga exploit

the principle that mind and breath are intrinsically linked. Fluc­

tuations in the mind are mirrored by similar fluctuations in the

breath. Applying this principle in reverse, deliberate calming of

the breath quietens the activity of the mind. The Mdlinivijayottara

thus starts the sequence of the ancillaries quite naturally8 with

[1.] prdndydma, the control of the "breath", or rather the "vital en­

ergy". To begin with, three procedures are introduced: [ia.] puraka,

"inhalation", [ib.] kumbhaka, "retention", [ic] recaka, "exhalation".

These are termed "external breath control" (bdhyaprdndydma) in

the Svacchanda and "coarse breath-control" (sthulaprandydma) in the

Netratantra. Then two more varieties are defined: [id.] utkarsaka,

"dragging upwards" and [ie.] apakarsaka, "dragging downwards";

these may be compared to what the Svacchanda calls "internal

breath control" (abhyantaraprandydma) and the Netratantra defines

as "subtle breath control" (suksmaprdndyama). [if.] The required

"posture", dsana, for the practice of prdndydma is said to be the

lotus-posture or some other seated posture, [ig.j Prdndydma is fur­

ther classified as adhama "lower", madhyama "middling" andjyestha

"superior", according to the intensity of umbhava-) which are inno-

7 Cf. Yogasutra 2.27: vivekakhydtir aviplavd hanopdyah, 'The means to the

avoidance [of what must be rejected] is uninterrupted discriminative aware­

ness.' See also Sdnkhyatattvakaumudi ad Sdnkhyakdrika 51.

8 Even in Saiva adaptations of Patanjali's Astaiiga system the importance

of prdndydma is emphasised, cf. Lingapurand L8.44.cd:... sarvahetus ca prdnd­

ydma iti smrtah, Sivasamtosini ad loc: iti ca param sarvesam dhydnasamddhfndm

hetur iti prdnaydmah smrta ity anvayah.

37° MALINIVIJAYOTTARATANTRAM

states that in "our own doctrine", ie. in the Trika, there are six

ancillaries of yoga.3

This Sadariga system of yoga is not only taught widely in the

scriptures of the Saiva Siddhanta, but also in what may be the earli­

est surviving scripture of the Pancaratra, the Jayakhyasamhitd.4 At

first sight the individual ancillaries also overlap with those of Pa-

tanjali s Astanga system. But careful reading shows that not only

is Sadangayoga clearly distinguishable from Patanjali's Astarigayo-

ga, but even the Saiva textual traditions themselves have evolved

quite divergent interpretations of the nature, soteriological effi-

cacity and purpose of their yogas. Two fundamental distinctions

between the Saiva and Patanjala systems stand out: Sadangayoga

is uncompromisingly theistic and distinguished by the presence

of "Judgement" (iiha, tarka) as the most important of its ancillar­

ies.5 These two concepts are not entirely absent in the Patanjala

system, but God (Isvara) features as a mere option,6 and discrim-

3 TaAlVivic 4 .96: . . . yogasya svadarsanoktani sad angani...

4 Jayakbyasambita 33.6-i6b. As RASTELLI 1999 has pointed out Jay akhya­

samhitd 33.1-37 ~ Paramesvarasamhita 7.441-477. RASTELLI (1999:326) counts

seven angas in the Jayakbyasamhita, addingjapa after dharana. This is possible,

for as she notes, the Saiva Mrgendratantra does too. But is seems likely to me

that this was not intended. Rather, japa is here explained because dharana

requires the recitation of seed mantras.

5 In this context Sadangayoga can be distinguished from other early Saiva

systems of ancillary-based yoga which do not contain tarka. An intermediary

is the Sarvajnanottara which teaches six ancillaries (no enumerating verse is

supplied,), but lacks tarka. Tarka is also absent in the Svacchanda's "ten-fold

yoga" (actually teaching only four ancillaries), and in the later Netratantra,

which imbues the Patanjala model with Saiva concepts.

6 Yogasiitra 1.23: isvarapranidhanad va, 'Or [samadhi may arise] from con­

templation of Isvara'.

SADANGAYOGA 373

first sight the individual ancillaries also overlap with those of Pa-tanjali s Astanga system. But careful reading shows that not only is Sadangayoga clearly distinguishable from Patanjali s Astangayo-ga, but even the Saiva textual traditions themselves have evolved quite divergent interpretations of the nature, soteriological effi-cacity and purpose of their yogas. Two fundamental distinctions between the Saiva and Patanjala systems stand out: Sadangayoga is uncompromisingly theistic and distinguished by the presence of "Judgement" (iiha, tarka) as the most important of its ancillar­ies." These two concepts are not entirely absent in the Patanjala system, but God (Isvara) features as a mere option/2 and discrim­inative judgement (vivekakhyatj)n of what needs to be cultivated and what must be rejected, though admitted indirectly as a means to liberation, is not counted as an ancillary.

The stated aim of Sadangayoga is to interrupt the motion of the mind. To achieve this both Patanjala and Saiva yoga exploit the principle that mind and breath are intrinsically linked. Fluc­tuations in the mind are mirrored by similar fluctuations in the

seven angas in the]ayakhyasamhita, addingjapa after dbdrand. This is possible,

for as she notes, the Saiva Mrgendratantra does too. But is seems likely to me

that this was not intended. Rather, japa is here explained because dbdrand

requires the recitation of seed mantras.

II In this context Sadangayoga can be distinguished from other early Saiva

systems of ancillary-based yoga which do not contain tarka. An intermediary

is the Sarvajndnottara which teaches six ancillaries (no enumerating verse is

supplied), but lacks tarka. Tarka is also absent in the Svacchanda's "ten-fold

yoga" (actually teaching only four ancillaries), and in the later Netratantra,

which imbues the Patanjala model with Saiva concepts.

12 Yogaiiitra 1.23: Uvarapranidhanad vd, 'Or [samadhi may arise] from con­

templation of Isvara.'.

13 Cf. Yogasiitra 2.27: vivekakhydtir aviplavd hanopayah, 'The means to the

avoidance [of what must be rejected] is uninterrupted discriminative aware­

ness.' See also Sankhyatattvakaumudi ad Sdnkhyakarikd 51.

372 MALINIVIJAYOTTARATANTRAM

vatively presented as three meta-categories under which all yogic

exercises can be subsumed.

To the audience of the Mdlinivijayottara it would have been

obvious that the six ancillaries constitute the standard type of yoga

taught in the scriptures of the dualist Siddhanta. Despite this, the

redactor (s) of the Mdlinivijayottara treated this yoga as doctrinally

neutral Sadahgayoga is set forth as a subsidiary to the principal

conquest of realities (this is also the relationship between the a-

ngas and the tattvajaya seen in most Saiddhantika scriptures). It is

to be understood as a collection of helpful or even indispensable

yogic techniques which enable the prospective Yogin to achieve

the required "coalescence" or "identification" (tanmayatd, lit. the

"consisting-of-that-ness") with the object of contemplation. No

metaphysical view of its stages or the resulting condition is implied.

The carefully organised seventeenth chapter of the Mdlinivija­

yottara integrates all of the six auxiliaries of Sadahgayoga into a

step by step progression culminating with complete identification

with the object of contemplation. This includes several additional

considerations, such as the choice of a suitable place and the type

of posture to be assumed. Although such details are invariably

present in other Saiva accounts of the yogdngas, they are never

counted among the ancillaries. Jayaratha confirms that the Malini-

vijayottara's ancillaries must be counted as six when he explicitly

states that in "our doctrine", ie. in the Trika, there are six ancillaries

of yoga.9

This Sadahga system of yoga is not only taught widely in the

scriptures of the Saiva Siddhanta, but also in what may be the earli­

est surviving scripture of the Pahcaratra, thejaydkhyasamhitd.10 At

9 TaAlVivK 4.96: . . . yogasya svadarsanoktani sad angani...

10 Jayakhyasamhita 33.6-16(3. As RASTELLI 1999 has pointed out Jayakhya­

samhita 33.1-37 ~ Paramesvarasamhita 7.441-477. RASTELLI (1999:326) counts

SADANGAYOGA 375

presumably implying that the details may be looked up in other works. [3.] The next stage of yoga is tarka, "judgement", whereby is distinguished that which needs to be cultivated from that which must be rejected. [4.] "Meditation", dhydna, is a focussed stream of awareness directed towards the judged and thus accepted real­ity. [5.] 'Absorption", samadhi, results from prolonged immersion in meditation and leads to [6.] the complete "withdrawal" of the mind, pratydhdra. It is enjoined that this sequential process needs to be repeated many times over.

Other Saiva scriptures teach that yoga has either four, five, six, seven or even eight ancillaries.15 At this point we need to exclude from our discourse these archaic systems of four or five ancillaries (for which only fragmentary evidence survives anyhow)16 and also Patanjali's yoga of eight ancillaries and its derivatives. Only that form of Saiva17 yoga which discusses a standardised list of six ancillaries among which Judgement (tarka) is prominent has direct bearing upon the Mdlinlvijayottara. It is this form of yoga which is commonly referred to as Sadangayoga in Saiva sources. While the majority of surviving Saiva scriptures generally agree on which these six auxiliaries are,18 there is no consensus as to their order,

15 For a more general survey of the ancillaries see GRONBOLD (1996:1-17).

16 Cf. Svacchandatantra 7.285C-331D, Nyayasutrabhdsya 4.2.46 (see JACOBI

(1929:602); Vdyupurdna 10.76: prdndydmas tatha dhyanam pratydhdro 'tha dhdra-

na/ smaranam caivayoge 'smin panca dharmdh praklrtitah (identified as Pasupa-

tayoga; Sdrngadharapaddhati 156.2.

17 This account ignores the presentation of Sadangayoga in Tantric Bud­

dhist sources. Two Pancaratra texts have been consulted, the early Jaydkhya-

samhita (chapter 33) and the later Pddmasamhitd.

18 A version of Sadangayoga is also taught in the Maitrdyaniyopanisad

6.18: tatha tatprayogakalpah prdndydmah pratydhdro dhyanam dhdrand tarkah sa-

mddhib sadanga ity ucyate yogah. This is exactly the order of the six ancillaries

taught in the Jaydkhyasamhitd 33.6-16D. The seventeenth-century commenta­

tor Ramatirtha explains that this yoga is the means to gain control of the

374 MALINIVIJAYOTTARATANTRAM

breath. Applying this principle in reverse, deliberate calming of the breath quietens the activity of the mind. The Mdlinivijayottara thus starts the sequence of the ancillaries quite naturally14 with [i,] prdndydma, the control of the "breath", or rather the "vital en­ergy". To begin with, three procedures are introduced: [ia.J puraka, "inhalation", [ib.] kumbhaka, "retention", [ic.J recaka, "exhalation". These are termed "external breath control" (bdhyaprdndydma) in the Svacchanda and "coarse breath-control" (sthulaprdndydma) in the Netratantra. Then two more varieties are denned: [id.] utkarsaka, "dragging upwards" and [ie.] apakarsaka, "dragging downwards"; these may be compared to what the Svacchanda calls "internal breath control" (abhyantaraprdndydma) and the Netratantra defines as "subtle breath control" (suksmaprdndydma), [if.] The required "posture", dsana, for the practice of prdndydma is said to be the lotus-posture or some other seated posture, [ig.] 'Prdndydma is fur­ther classified as adhama "lower", madhyama "middling" andjyestha "superior", according to the intensity of udghdta, "eruption of sup­pressed breath", involved. The lowest consists of a single udghdta requiring twelve mdtras, "time measures", the middling of two ud-ghdtas lasting twenty-four mdtras and the superior of three udghdtas lasting thirty-six mdtras. The method of measuring such a yogic mdtrd is explained. [2.] Then follow four dhdrands, "fixations": [2a.] sikhin, the "fire-fixation", [2b.] ambu, "water-fixation", [2c] Ua, the "sovereign-fixationsovereign-fixation" and [2d.] amrta, "ambrosia-fixation", located at the level of the navel, the heart, the palate and the crown of the head respectively. These require the control of the vital energy in udghdtas of grades 3, 4, 2 and 1 respectively. The Mdlinivijayottara gives only a very elliptic account of these,

14 Even in Saiva adaptations of Patanjali's Astariga system the importance

of prdndydma is emphasised, cf. Lingapurdnd L8.44.cd:... sarvabetus ca prdnd­

ydma iti smrtah, Sivasamtosini ad loc: iti ca param sarvesam dhyanasamddhindm

hetur iti prdndydmah smrta ity anvayah.

SADANGAYOGA 377

nor the Sarvajndnottara actually contain a verse enumerating theyo-gdngas; in their case the order given is that in which their respective yoga-chapters discuss these subjects.

Most significant for an understanding of the Mdlimvijayottara's teachings is the Svayambhuvasutrasangraha; but for the placement of pratyahdra these two texts follow the same order. Both the Pa-rdkhyatantra and the Mrgendratantra include yoga itself in its role as the angin, the "possessor of ancillaries", in the enumeration. The Matangapdramesvara, the Brhatkdlottara, the Kirana, Raurava-siitrasangraha and the Parakhyatantra form a close harmony. Most of the Old Javanese works so far consulted have also inherited this system.

The Tevakottai edition of the Kirana has substituted posture (asana) in place of Judgement (tarka). This may perhaps be seen as an attempt (by a modern editor) to approximate the yoga of the Kirana to the classical system of Patanjali. The Nepalese MS retains the doubtlessly original tarka.

As indicated earlier, the presence of tarka is a key denning characteristic of Sadahgayoga. Some early Saiva sources, how­ever, do in fact teach systems of yogic ancillaries which do not contain tarka.20 For instance, the brief exposition of yoga in the Svacchandatantra claims that 'the path of yoga is ten-fold'.21 The ancillaries it proceeds to teach are those commonly taught in Sadahgayoga (minus tarka') but they are clearly to be counted dif­ferently. Ksemaraja offers two alternatives,22 firstly: [1.-3.] three types of external breath-control, [4.-6.] three types of internal breath-control, [7.] the quiescent breath-control (suprasanta), [8.]

20 Note also the five ancillaries enumerated by Vatsyayana to define adhya-

tmavidbi in Nyayasutra 4.2.46: sa punas tapah pranayamab pratyaharo dbyanam

dharaneti.

21 Svacchandatantra^ 7.293a.

22 Svacchandatantroddyota ad 7.290C-293K

376" MALINIVIJAYOTTARATANTRAM

their definition or even their subdivisions. Such disagreement reflects doctrinal divergences in the various Saiva Tantras and also indicates deliberate shifts of emphasis. It is important to realise that despite their superficial mutual similarities, and the evident terminological overlap with the Astahgayoga of Patanjali, these systems are not simply indiscriminately reshuffled versions of an original "correct" order. Many Saiva scriptures have invested considerable effort in the reformulation of yoga. Upon deeper familiarisation, the internal logic of the respective systems proves their coherence. Some of the varying orders are summarised in table 17.2.19

A few brief and superficial remarks about the complicated rela­tionships of these individual systems will have to suffice for now. Neither the Malinivijayottara, nor the Svdyambhuvasutrasangraha,

mind: cittavaslkdropayam yogam The Maitrdyantyopanisad is often referred

to as the most ancient witness to the existence of Sadangayoga. There is

however no compelling reason to believe this section of the text predates

either theJayakhyasamhita or the earliest Saiva sources consulted. Regarding

the authenticity of this passage note VAN BUITENEN (1962:13):'... the sixth

and seventh prapathakas appear to be full of inconsistencies and desultory

portions, which have been described as appendices, accretions, and, in part

at least, interpolations', and, VAN BUITENEN (1962:84-87).

19 Rauravasutrasangraha%u 7.5 =Wrhaspatitattwa^AVA 53: pratydharas tathd

dhydnam prdndydmo 'tha dhdrand I tarkas caiva samddhis ca sadango yoga ucyate

II; Matangapdramesvaras YP 1.6 =Brhatkdlottara YP ic-2b =Srikanthiyasamhitd

39-40 cited in Taksakavarta's Nityddisamgrahapaddhati fol. 'f: pratydharas tathd

dhydnam prdndyamas ca dhdrand I tarkas caiva samddhis ca sadango yoga ucyate

II; Pardkhyatantrac 14.10: pratydhrtir atha dhydnam prdndyamas ca dhdrand I

tarkah samddhir yogo 'yam sadango 'ngi svayam sthitah II; GanapatitattwajAVA

3: pratydharas tathd dhydnam prdndydmo 'tha dharanam I tarkkas caiva samddhis

tu sadangam iti kathyate II; Kiranatantraa 58.2c-3b: sadangah sa ca boddhavyas

tasyangdni srnusva tat // pratydharas tathd dhydnam prdndydmo 'tha dhdrand (N;

dharanam S) / tarkkas caiva (N; asanam ca S) samddhis cayogdngani tu sad viduh

(cony SANDERSON; 'vidhah N, eva tu S) II

SIX ANCILLARIES W I T H TARKA-

g o

&

Jayakhyac, >Maitraya-

>Mrgendra< niya >Srikanthl< M V U T >Svayam-bhuva<

>Raurava<,

>Kirana<,

>Mataftgac, >Brhatkaiottara<,

>Parakhya<, >Wrhaspati-

tattwa<,

>Ganapati-tattwa< >Sarvajnanottara<

>Vayu-

purana<

prdndydma

pratydhdra dharana

dhydna anvlksana

japa samddhi yoga

prdndydma

pratydhdra

dhydna dharana tarka samddhi

prdndydma dhydna

pratydhdra dharana

tarka samddhi

1. prdndydma

2. dharana 3. tarka

4. dhydna 5. samddhi 6. pratydhdra

pratydhdra

prdndydma

dharana

Aha dhydna

samddhi

pratydhdra dhydna

prdndydma

dharana tarka

samddhi [yoga]

\

pratydhdra

Sivadhydna

sagarbhaprdnaydma dharana

yoga yogariddhi (sic)

] prdndydma i dhydna

i pratydhdra ] dharana

i smarana

>Kalacakra<

BUDDHIST

SIX ANCILLARIES

pratyahara dbyana

pranayama

dharana anusmrti samadhi

378 MALINIVIJAYOTTARATANTRAM

withdrawal (pratydhdra) [9.] fixation (dhdrand) and [10.] meditation (dhydna). Secondly, the Svacckandatantra's yoga is ten-fold because of the stress it lays on the gradual mastery of the ten breaths. There is, unfortunately, a problem with the first tally Ksemaraja counts withdrawal (pratydhdra) as separate from the quiescent (suprasdnta) type of breath-control. But in the Svaccbandatantra the quiescent breath control is the method of withdrawal. Therefore Ksemaraja's second count seems much more likely. The yoga of the Svaccbandata­ntra actually only employs three, four or five ancillaries: [posture], breath-control, [withdrawal], fixation and meditation. Quite in­dependent is also the yogic system of the Sarvajndnottara, which however does seem to be vaguely allied to the doctrinal harmony of the Raurava-Matanga group. It differs from that group only in its final two ancillaries which are not tarka and samddhi but yoga and yogariddhi- (sic). The Goraksasataka, one of the earliest texts of Hathayoga does not teach tarka either. The order of its ancillaries, though there are only six of them, reflects rather a truncated form of Patanjala yoga.23

The Srikanthiyasamhitd, as cited in the Nityadisamgrahabkidhana-paddhati of Taksakavarta, gives the common auxiliaries in its own order. Like the Malinlvijayottara it begins withprdnaydma, but if one were to swap the respective positions of prdndydma and pratydhdra then the order would precisely follow that of Raarava-harmony. The slightness of this difference might imply a derivation of the Srtkantbiyasamhitd's order from that of the Raurava-harmony.

The Mrgendra teaches a system of yoga with eight ancillaries (adding japa, "mantra recitation", and yoga itself). Interestingly its sequence is close to that of the Maitrayaniyopanisad: only the respective positions of dhdrand and dhydna are exchanged. This

23 These same six are also taught in the Sarngadharapaddhati's account of

Hathayoga 157.3.

SADANGAYOGA 381

does not imply that the Mrgendra's order is of greater antiquity than the others, rather it indicates that the Maitrdyaniyopanisad evidences a rather late stage in the formulation of the Yoga of Six Ancillaries.

Among these texts, certain passages of the twentieth chapter of the Svayambhuvasutrasangraha have emerged as so closely related to material found in the seventeenth chapter of the Mdlintvijayottara, that both textual and doctrinal dependance must be assumed. The Svayambhuvasutrasangraha also contains an exposition of the six la-ksyabheda (under the heading phalabheda-) taught in the twelfth chapter of the Mdlintvijayottara. In the following discussion of the Mdlinivijayottara's teaching of Sadangayoga it has therefore been drawn upon most frequently and with the greatest authority to fill in abbreviated doctrine and detail. Next in importance (this is only a rough guide) for an understanding of the Sadangayoga sections in the Mdlintvijayottara are the Raurava-Kirana-Pardkhya-Matanga-Kdlottara-harmony, the Sarvajndnottara, followed by the Svacchanda and the Mrgendra. Occasional reference is also made to the radical reinterpretations taught in the Vijndnabhairava and the elaborate exegetical systems.

Much useful information can also be gained from Pancaratras Jaydkhyasamhitd. Its treatment of the six ancillaries uses the same yogic terminology as do the scriptures of the Saivasiddhanta and it also teaches a simpler version of the Mdlinivijayottara's lahsyabhe-da. The yogin aims at only three "goals", but these three are also taught in the Mdlinivijayottara.

The Netratantra's system of eight-fold yoga,24 although an inter­esting reinterpretation of the Patanjala Astanga system, is only of marginal relevance to the Mdlinivijayottara's Sadanga system. Where the Netratantra's transcendence of the Astanga system is

24 NetratantraK 8.

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Table 31: Tfoe Ancillaries of Yoga

382 MALINIVIJAYOTTARATANTRAM

informed by the peculiarities of the six-fold system, it is cited as appropriate. In a sense the yogic scheme of the Netratantra is re dundant since any of its ancillaries practised to perfection renders the remainder unnecessary by itself generating the highest aware ness of Siva in the practitioner. Although they are self-consciously taught as elements of a gradual system of yoga, it may actually be more appropriate to compare the eight ancillaries of the Netra­tantra with the formulaic dharanas taught in the Vijnanabhairava, which show an even greater tendency towards the transcendence of the inherited complex of ritual and yogic procedures.

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