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痴补箩谤辞濒墨 is taught in the 艢颈惫补蝉补峁僪颈迟腻 as one of the ten 尘耻诲谤腻s, the first of which is yoni尘耻诲谤腻. In chapter four the 艢颈惫补蝉补峁僪颈迟腻 teaches 惫补箩谤辞濒墨 (艢颈惫补蝉补峁僪颈迟腻 4.78-85) as drawing up the comingled bindu and rajas. The perspective is entirely androcentric, instructing only the male practitioner. Here I focus on the nature of rajas, which echoes the description of the 础尘峁泃补蝉颈诲诲丑颈. In chapter one the 艢颈惫补蝉补峁僪颈迟腻 teaches that 艣颈惫补 is bindu and 艣补办迟颈 is rajas and from the union of the two, illusory elements arise spontaneously though the power of maya (艢颈惫补蝉补峁僪颈迟腻 1.96). This is in the context of explaining the cause of the body and, thus, refers to sa峁僺膩ric conception. Sa峁僺膩ric conception and its halting is also reflected in 艢颈惫补蝉补峁僪颈迟腻 4.88-91 where one is born and dies in the world through semen and, therefore, the yogi should preserve it (艢颈惫补蝉补峁僪颈迟腻 4.89), thus inverting the process of 蝉补峁僺腻谤补. The instructions for 惫补箩谤辞濒墨 clearly involve sex, reflecting the 艣补颈惫补 orientation of the source: the rajas that the yogi should draw upwards is 鈥榝rom the woman鈥檚 vagina鈥� (艢颈惫补蝉补峁僪颈迟腻 4.81). Bindu is lunar and rajas solar and they are to be combined within one鈥檚 own body (艢颈惫补蝉补峁僪颈迟腻 4.86). Semen is 艣颈惫补 (and the authorial voice in this text) and rajas is 艣补办迟颈; their combination makes the yogi鈥檚 body divine (艢颈惫补蝉补峁僪颈迟腻 4.87).