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痴补箩谤辞濒墨 is treated in the later corpus as mentioned in the 闯测辞迟蝉苍腻 on the 贬补峁环补辫谤补诲墨辫颈办腻. In the seventeenth-century 贬补峁环补谤补迟苍腻惫补濒墨 the yogi should draw up only bindu (贬补峁环补谤补迟苍腻惫补濒墨 2.97) whereas for the women, the rajas that is defined as of the menstruating women (峁泃umaty膩 rajo), should be preserved by her along with bindu and rajas after sex in which the semen is ejaculated into the vagina (贬补峁环补谤补迟苍腻惫补濒墨 2.100-101). The eighteenth-century 贬补峁环补蝉补峁卥别迟补肠补苍诲谤颈办腻,^[1] similar to the 膧尘峁泃补蝉颈诲诲丑颈, identifies 艣颈惫补 as bindu in living beings and as twofold, male and female: rajas is of a woman and 产墨箩补 of a man. The early nineteenthcentury Vajroliyoga notes that a woman may master 惫补箩谤辞濒墨 (Vajroliyoga 3) and specifies how she should extract semen and attain steadiness of body: having pulled ejaculated semen upwards neither semen nor rajas are lost and rajas together with bindu becomes 苍腻诲补 in the 尘奴濒腻诲丑腻谤补 of women (Vajroliyoga 24-26) (Mallinson 2018:215).^[2] The 贬补峁环腻产丑测腻蝉补辫补诲诲丑补迟颈 is an eighteenth-century manual written, according to the opening, for those obsessed by, inter alia, women (Birch and Singleton 2019:16). Its final section on 惫补箩谤辞濒墨mudr膩 is 鈥榯he most extraordinary of its kind in any premodern yoga text鈥� (Birch and Singleton 2019:27). In the 贬补峁环腻产丑测腻蝉补辫补诲诲丑补迟颈, 惫补箩谤辞濒墨mudr膩 is an ascetic practice to develop non-attachment (惫补颈谤腻驳测补) and the retention of semen, though not celibacy. Sexual intercourse is enjoined, and while the majority of the instruction is to draw up bindu, men are also instructed to draw up rajas. Thus, 惫补箩谤辞濒墨 continues to be instructed in the written record, and women continue to be a marginal but nevertheless continuous presence.