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This chapter has brought together material on conception, techniques for raising rajas and sexual practice drawing not only on 丑补峁环补 sources but also on 苍眉诲补苍. This material has been imbedded in a discussion of the approach to sex and sexuality in the sources. This chapter has focused on how women might practise 惫补箩谤辞濒墨, but I should note that 惫补箩谤辞濒墨 is only one of several methods described in the 丑补峁环补 corpus to preserve semen. Some texts do not teach methods for retaining semen at all, such as the Amaraugha, 驰辞驳补迟腻谤腻惫补濒墨 and 驰辞驳补产墨箩补. Other texts include different methods for the retention of semen, such as 办丑别肠补谤墨尘耻诲谤腻, 惫颈辫补谤墨迟补办补谤补峁嚹� and the attainment of 谤腻箩补 yoga itself.

I have questioned how the practice for women of drawing rajas upwards and protecting it might be done. The sources only give muscular contractions, and we noted that the descriptions for men were also sparse, generally omitting the instruction to create a vacuum in order to draw fluids up through the penis. I used the Chinese sources to detail a much more systematic practice with extensive data on how to perform the technique. This discussion presses the question of what the impact of such practice might be, from a temporary raising of rajas to permanently impacting the menstrual cycle. This obviously results in inability to conceive and as such delivers a radical sovereignty to women over reproduction. The practice of 惫补箩谤辞濒墨 for women, as also 补尘补谤辞濒墨 and 蝉补丑补箩辞濒墨, script interactions between men and women and give glimpses of the social context of sex and sexuality.

The descriptions of 惫补箩谤辞濒墨 offer keys to explore both the relations between men and women and practices that are specifically directed towards women. 础尘补谤辞濒墨 and 蝉补丑补箩辞濒墨 do not address instructions for women to practice either on their own or as the dominant partner (as we saw in the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补鈥檚 instruction for women to practice 惫补箩谤辞濒墨). The descriptions of 补尘补谤辞濒墨 and 蝉补丑补箩辞濒墨 are important for underlining the sexual pragmaticism of the sources with which this chapter commenced. Many studies have examined these practices (Kvaerne 1975; Feldhaus 1980:104n11; Sanderson 2005:122n82; Mallinson 2019:5, 2018:197; Ondra膷ka 2021:87; Birch 2023:84n129, 100n184), and I will mention only the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 passage here.

The 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 discusses 补尘补谤辞濒墨 and 蝉补丑补箩辞濒墨 after its treatment of 惫补箩谤辞濒墨. In these portions the instructions are not directed towards the woman but both partners are specifically referenced through the grammatical dual as pervaded by liberation as a result of 蝉补丑补箩辞濒墨 (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 183ab). The 顿补迟迟腻迟谤别测辞驳补艣腻蝉迟谤补 defines 补尘补谤辞濒墨 as drinking urine through the nose everyday and practicing 惫补箩谤辞濒墨 correctly (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 180, cf. 贬补峁环补辫谤补诲墨辫颈办腻 3.92-3.96 and 贬补峁环补谤补迟苍腻惫补濒墨). The three manuscripts of the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 that have most recently been collated catalogue a practice hitherto unknown in 丑补峁环补 texts. It is not introduced as 蝉补丑补箩辞濒墨 but defined as such at the end of the description (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 183). The cloth that had been used to wipe the 腻峁単颈谤补蝉补, semen and sweat reappears in a ritual, rather than hygiene, context. The practitioner is instructed to throw the aforementioned old cloth in water (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 181cd) with ash from burnt cow dung (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 182). This is used to smear the limbs of the woman and man after the sex of 鈥榰pwards鈥� 惫补箩谤辞濒墨 before sitting together happily, pervaded by liberation for a moment (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 183ab). This statement acknowledges both male and female partner, and post-coital sexual pleasure as they sit together happily experiencing a moment of freedom (mukta).

I have focused here on the material that discusses sex. Of course, most of the sources do not contain discussions of sex and if they do the discussions are generally not sustained. I opened this chapter with instructions to avoid women in the early stages of practice. The discussions of sexual practice represent prosaic attitudes to sex rather than moral censure and moreover allow for the attainment of liberation though pleasure has been enjoyed.

What are the implications for sexuality? The 鲍辫补苍颈峁�a诲蝉 express the growing concern with women鈥檚 sexuality as dangerous to men鈥檚 asceticism, a risk to their 苍颈惫峁泃迟颈 ideology in which preserving their vitality, their semen, is key to success. This trope is neatly prefigured in the 峁歡vedic hymn where Lopadmudr膩 鈥榮ucks dry鈥� 鈥榟e who roars like a bull鈥�, her panting husband whom she exhausts, that stands as epigraph to the conclusion. The 痴颈惫别办补尘腻谤迟补峁囜笉补 too has a bull who roars in the context of the an膩hata cakra (痴颈惫别办补尘腻谤迟补峁囜笉补 116). The warnings to avoid women appear to fit the scheme of a female sexuality dangerous to men鈥檚 asceticism. However, I have tried to show that in the 丑补峁环补 corpus the approach is in fact rather more prosaic. The 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 and 贬补峁环补辫谤补诲墨辫颈办腻 in particular exhibit a prosaic attitude to sexual practice, at variance with the prior and subsequent sexual milieu that is antagonistic to women鈥檚 sexuality. The sources appear to reify a heteronormative paradigm in their discussions of sexual practice that is somewhat softened by the interiorisation of sexual affect discussed in the next chapter. It is important to emphasise that in these sources women鈥檚 sexual pleasure is acknowledged, and not as devious or excessive. Women鈥檚 sexuality is not identified as a justification for sexual practice yet soteriological success is accorded while pleasure has been enjoyed. The 丑补峁环补 texts manage what no others do: to have and act on sexual desire but in a way that does not squander spiritual or even sovereign power. This fits neatly with the argument of 谤腻箩补 yoga as sovereign sexuality.

This chapter presents a radical possibility: that the preservation of rajas, whether permanent or temporary amenorrhea, offers women the possibility of non-procreative pleasurable sex. This has ramifications for female sexual and social sovereignty: maybe she slays her own red dragon and controls her own contraception.