Following the developments in the Upanishads we can see that yoga underwent changes within a Brahmin Vedantic sign system. There seems to have been a Brahmin milieu engaged with the surrounding Sramanic movement. It was a dynamic process where ascetic lifestyles and meditative techniques in both camps developed from strict mortifying practices, perhaps related to death rituals, into refined systems of meditation and philosophical self-analysis. This process left traces in the Upanishad theological teachings of some Brahmin clans – the Black Yajur-veda line (Cohen 2008). Around 200-400 AD this line of transmission, still not having produced a written philosophical treatise defining yoga, culminated in the Maitri Upanishad. Although the Maitri gives a refined view of yoga, it is still far from being a philosophical treatise. If in the oral and practical milieu there was such a philosophical clarification, we wonder why this effort did not find its way into the much later Maitri. Such teaching could easily have been put into the written word as it did in the YS from the same period. The only answer seems to be that we are encountering a Brahmin milieu faced by stiff competition which was mainly interested in the symbolic-value of yoga.
Perhaps other Brahmin clans adopted yoga meditation as an expansion of their ritual repertoire. Here yoga was enveloped by a ritualistically oriented sign system. It was probably seen as tapas (a new ascetic ritual technique) or more specifically as an upasana, a type of worship-meditation’ where the Brahmin made a symbolic sacrifice of himself. Here, within existing Brahmin ritual institutions, yoga could also have been practised as a kind of silent chanting: as nada (sound) yoga. Finally in this Brahmin milieu various yoga techniques (the Brahmins might have called them yoga’, but a modern reader would probably not) could have been a part of Brahmin purification rites maintaining social difference. The kriya-yoga of the YS might reflect one of such Brahmin types of ritual-yoga. As the yoga sign just represented another tapas, there was no requirement for elaborating a comprehensive yoga philosophy in this milieu.
In the Mahabharata, a very different text genre to the previous ones, we find yoga often enveloped or closely connected with an evolving Samkhya philosophy. In the Mahabharata most of the discussions of non-theistic yoga are found in the part called the Moksha-dharma in book 12, which as we have seen expressed and addressed the issues of the warrior elites, who adapted and evolved various versions of Sramana discourses. The yoga techniques described here, mainly being about harnessing the body-mind system, varied between wisdom-yoga (buddhi-yoga) (release through insight into reality and the self), ascetic still-mind-yoga and various combinations of these two discourses. We noticed that these discussions did not envelop yoga in Brahmin Vedanta signs.
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