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The 丑补峁环补 corpus is defined by teaching physical practice. As well as this overall innovation change occurs within the corpus. These changes relate to both physical practice and the models of the body upon which practice is based. The 础尘峁泃补蝉颈诲诲丑颈 is itself marginal, arising in an outlier sect of 惫补箩谤补测腻苍补 (Mallinson 2016). Throughout this period there is a burgeoning of literature on 丑补峁环补 yoga and by the early fifteenth-century 贬补峁环补辫谤补诲墨辫颈办腻 physical practice is well established. Within these sources from the first half of the second millennium, sectarian affiliations both determine the reorientation of praxis and are themselves written out.

The early 丑补峁环补 corpus contain sectarian identifiers and make universalising efforts.

The 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 offers an especially clear such statement:

(41) Whether brahmin, ascetic (艣谤补尘补峁嘺岣�), Buddhist, Jain (腻谤丑补迟补岣�), 碍腻辫腻濒颈办补 or 颁腻谤惫腻办补, the wise man endowed with conviction (艣谤补诲诲丑补测腻) (42) who is constantly devoted to his practice obtains complete success. Success happens for he who engages in the activity [of yoga]. How could it happen for one who is not active [in yoga]? (43) Success in yoga does not arise merely by reading the scriptures. Shaven-headed or bearing a staff or wearing ochre robes (44) or saying 鈥�狈腻谤腻测补峁嘺鈥� (苍腻谤腻测补峁嘺惫补诲补岣�), having matted hair, smearing one-self with ash or having 鈥�nama岣� 艢iv膩ya鈥� as one鈥檚 sacred utterance or worshipping external images (产腻丑测腻谤肠腻辫奴箩补办补岣�) (45) or marking oneself in the twelve places or adorning oneself with lots of rosaries: if one does not practise or is cruel, how is one to get success? (46) The wearing of religious garb does not bring success [in yoga], nor does talking about it. Practice alone is the cause of success. True, true is this, o 厂腻峁僰峁泃颈. (Mallinson 2024)

I wish to extrapolate an epistemological as well as methodological point from this statement and ask what it is that texts do. This is not without regard for what the analysis of sectarianism can reveal, for example in relation to sex: for non-艣补颈惫补 sources teach ritual sex^[1] and 艣补颈惫补 sources do not.^[2] However, I have not analysed the sources for sectarian affiliation systematically throughout the thesis. Partly this is due to the aforementioned resistance to seeking the earliest instantiation of a practice that is somehow uncontaminated; partly this is due to a different orientation, that of analysing how texts speak to bodily contexts, or how bodies of words relate to bodies of flesh. For example, the analysis of rajas contributes physiological implications of ritual sex for women (and men): that of non-conception; and the descriptions of women reveal caste associations that suggest sexual availability. Beyond this, I believe the point being made by this statement in the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 is about praxis: creed and code do not deliver the benefits of yoga, only bodily practice does, the outcomes of which are evident in the body of the practitioner (Amaraugha 45).

Footnotes and references:

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[1]:

The sources that teach ritual sex in the context of 惫补箩谤辞濒墨 are the non-艣补颈惫补 sources, though this does not include the 惫补箩谤补测腻苍补 础尘峁泃补蝉颈诲诲丑颈 which instead interiorises the union of bindu and rajas. The brahmanical 惫补颈峁ａ箛补惫补 痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 also does not teach 惫补箩谤辞濒墨-sex but neither does it teach celibacy. Instead, the sex that is condoned conforms to brahmanic orthodoxy on sex for procreation. While it does not teach 产颈苍诲耻诲丑腻谤补峁嘺 it does revere 奴谤诲丑惫补谤别迟补蝉 (痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 6.14). The three sources that teach 惫补箩谤辞濒墨-sex are the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 (惫补颈峁ａ箛补惫补 non-vedic), 艢颈惫补蝉补峁僪颈迟腻 (艣谤墨惫颈诲测腻 惫别诲腻苍迟颈苍) and 贬补峁环补辫谤补诲墨辫颈办腻 (proto-v墨ra艣补颈惫补). Though they teach sexual practice these sources teach the avoidance of women in the early stages of practice.

[2]:

The 艣补颈惫补-oriented texts, those derived from 辫补艣肠颈尘腻尘苍腻测补 kaula whether North or South Deccan, do not teach sexual practice: the Amaraugha, 骋辞谤补办峁�a艣补迟补办补, 痴颈惫别办补尘腻谤迟补峁囜笉补, 驰辞驳补产墨箩补 or 碍丑别肠补谤墨惫颈诲测腻. Though they do not teach 产颈苍诲耻诲丑腻谤补峁嘺 through 惫补箩谤辞濒墨-sex they nevertheless inherit a commitment to the principle of maintaining bindu upwards, through 奴谤诲丑惫补谤别迟补蝉 in the 碍丑别肠补谤墨惫颈诲测腻 (2.109) and for the 驰辞驳补产墨箩补 bindu does not go down when the mind dissolves (驰辞驳补产墨箩补 101). The Amaraugha is less concerned to retain nectar in the head but rather focuses on flooding the body with nectar and defines 惫补箩谤辞濒墨 as when the mind is sattva and the breath flows in the central channel (Amaraugha 7).