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The 痴颈惫别办补尘腻谤迟补峁囜笉补 is less clear on the locations of bindu and rajas than the 础尘峁泃补蝉颈诲诲丑颈. Like the 础尘峁泃补蝉颈诲诲丑颈 the text recommends sexual continence (痴颈惫别办补尘腻谤迟补峁囜笉补 38). Unlike the 础尘峁泃补蝉颈诲诲丑颈 the 痴颈惫别办补尘腻谤迟补峁囜笉补 includes a teaching on 办耻峁囜笉补濒颈苍墨. 碍耻峁囜笉补濒颈苍墨 is described as 艣补办迟颈 (痴颈惫别办补尘腻谤迟补峁囜笉补 32) and rajas is moved upwards by a process of stimulating the goddess (艣补办迟颈c膩la) (痴颈惫别办补尘腻谤迟补峁囜笉补 57) but these passages are not contiguous. That both rajas (痴颈惫别办补尘腻谤迟补峁囜笉补 56) and 办耻峁囜笉补濒颈苍墨 are named 艣补办迟颈 does not necessarily mean they are considered synonymous.

The description of bindu that precedes the description of rajas reflects the 础尘峁泃补蝉颈诲诲丑颈. In the long recension of the 痴颈惫别办补尘腻谤迟补峁囜笉补 the body is founded on bindu (痴颈惫别办补尘腻谤迟补峁囜笉补 68). Bindu that has been sealed by 办丑别肠补谤墨 above the uvula does not fall even if the yogi is embraced by a passionate woman (痴颈惫别办补尘腻谤迟补峁囜笉补 51), an assertion that sites bindu in the head. Then the bindu that has moved and reached the fire moves upwards when checked by 测辞苍颈尘耻诲谤腻 and struck by the goddess (痴颈惫别办补尘腻谤迟补峁囜笉补 53). This could be read as two different bindus sited in two different regions of the body. However, I think it more likely, in line with the account of 础尘峁泃补蝉颈诲诲丑颈 3.4 that bindu moves downwards due to sexual arousal and is then drawn back upwards. Therefore, bindu is not located in the lower body but only travels downwards and back up. The 痴颈惫别办补尘腻谤迟补峁囜笉补 does not specify that this is as a result of sexual arousal. Only after the description of bindu falling and being moved back upwards is it distinguished as two kinds. These are white bindu and red rajas (痴颈惫别办补尘腻谤迟补峁囜笉补 54). Rajas is described as liquid coral in the yoni and bindu is in the moon (痴颈惫别办补尘腻谤迟补峁囜笉补 55), i.e. rajas is in the lower body and bindu in the head. Although bindu is identified with 艣颈惫补 and rajas with 艣补办迟颈, and bindu with the moon and rajas with the sun and their joining is very difficult (痴颈惫别办补尘腻谤迟补峁囜笉补 56ab), the text does not identify rajas with 办耻峁囜笉补濒颈苍墨. Neither in the 办耻峁囜笉补濒颈苍墨 section (痴颈惫别办补尘腻谤迟补峁囜笉补 31-35, 39) nor elsewhere is 办耻峁囜笉补濒颈苍墨 described as joining 艣颈惫补. Joining rajas and bindu attains the highest condition (parama pada) (痴颈惫别办补尘腻谤迟补峁囜笉补 56cd). Rajas unites with bindu as a result of moving the goddess (艣补办迟颈c膩la) by the breath (痴颈惫别办补尘腻谤迟补峁囜笉补 57). This is also a technique for awakening 办耻峁囜笉补濒颈苍墨 taught for example in the 骋辞谤补办峁�a艣补迟补办补 where it involves tying a cloth around the tongue (骋辞谤补办峁�a艣补迟补办补 16-28) as identified by Mallinson (2012). Redolent of 础峁単颈谤补蝉 drying up the oceans, 尘补丑腻尘耻诲谤腻 is purification of the channels, union of sun and moon and drying up of the bodily fluids (痴颈惫别办补尘腻谤迟补峁囜笉补 58). The 痴颈惫别办补尘腻谤迟补峁囜笉补 has the most explicit connection between rajas and 办耻峁囜笉补濒颈苍墨 because rajas is raised by 艣补办迟颈c膩lana but they are not necessarily identical.