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The 办耻峁囜笉补濒颈苍墨 model of the body is associated with reproduction in 艣补颈惫补 sources in a manner parallel to and at times intercalated with the rajas model. I discussed the rajas paradigm of the body in chapters three and four and identified a general anti-natal stance and specific instructions that might mitigate against conception. We see the trope of embryology and maternity in the 碍耻产箩颈办腻尘补迟补迟补苍迟谤补, where, following the 罢补苍迟谤补蝉补诲产丑腻惫补, the 箩墨惫补 is 办耻峁囜笉补濒颈苍墨鈥檚 son. The 补尘峁泃补办耻峁囜笉补濒墨 is said to have taken the 箩墨惫补 within herself as her son, and to convey the soul downwards and upwards, while sleeping herself (碍耻产箩颈办腻尘补迟补迟补苍迟谤补 5.131c-132b)^[1] (Goudriaan in Brunner et al 2000:136). However, nowhere in the 丑补峁环补 corpus is 办耻峁囜笉补濒颈苍墨 referred to as a mother. Arguably her divinity encompasses maternity, a goddess that is both benign (saumya) and productive as well as fierce (ugra) and destructive, as discussed below.

The twelfth-century 艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 incorporates many of the tropes of pralayatrix. The 艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 is a 'post-scriptural digest鈥� of 艣补颈惫补 tantra (Hatley 2020:767) with a 鈥榗onspicuous鈥� 艣腻办迟补 emphasis on 办耻峁囜笉补濒颈苍墨鈥檚 identity as the supreme deity similar to the 峁�a峁璫补办谤补苍颈谤奴辫补峁嘺 (Hatley 2015:5-6).^[2] B眉hnemann鈥檚 2011 translation of chapter 25 demonstrates extensive deployment of many of the tropes considered in this chapter. It develops the themes of procreation and dissolution alongside associations with fire and rajas. In the 艢腻谤补诲腻迟颈濒补办补 办耻峁囜笉补濒颈苍墨 is the 艣补办迟颈 that is the mother of all (蝉补尘补蝉迟补箩补苍补苍墨) who 鈥榖eguiles the world鈥� (箩补驳补苍尘辞丑颈苍墨) (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.65), the supreme deity that throbs in the form of a streak of lightning and has a form similar to a sleeping serpent (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.36). The classic rise and descent of 办耻峁囜笉补濒颈苍墨 is given where the chief queen of the king of serpents awake in the root moves in 蝉耻峁�u尘峁嚹�, pierces the supports (腻诲丑腻谤补s) like a blazing lightning bolt and worships 艣颈惫补 before returning to her house (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.64). It is 办耻峁囜笉补濒颈苍墨 who leads bindu to 艣颈惫补鈥檚 abode (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.66).

碍耻峁囜笉补濒颈苍墨 has a clear role in procreation. Bindu and [vi]sarga are equated with male (辫耻峁冡梗) and female (辫谤补办谤峁璱) (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.50cd). From these two 丑补峁� and 蝉补岣� are produced, the first ending in a bindu and the second in a visarga and called the male and the female respectively (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.51). Further, these two define the 补箩补辫腻 or 驳腻测补迟谤墨, the 丑补峁冡梗a mantra with 辫谤补办谤峁璱 eternally resorting to 辫耻谤耻蝉岷� as her refuge (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.52). 痴颈峁ａ箛耻 is to be recalled reclining on the coils of a serpent in the ocean of milk (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.59) before a cosmogony is given whereby 苍腻诲补 emerges from bindu and the body of 艣颈惫补 becomes the cause of the worlds (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.61). The 辫颈峁囜笉补, often understood as the body and given by B眉hnemann as the 鈥榮olidmass鈥� is equated with 办耻峁囜笉补濒颈苍墨 who is equated with 艣颈惫补 (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.62).^[3] The union of the 辫颈峁囜笉补 with 艣颈惫补 produces a seed (蝉补产墨箩补测辞驳补) while the dissolution into 艣颈惫补 produces no seed (苍颈谤产墨箩补测辞驳补) (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.63). Thus, the initial phase is productive, and the latter is non-productive. This reproduction is described in propagative rather than embryological terms, taking us back to the discussion of seed with which chapter two concluded.

Imagery strikingly redolent of rajas is used. The supreme deity (辫补谤腻 诲别惫补迟腻) is red like the new 箩补惫腻 or 箩补辫腻 flower (nava箩补惫腻sind奴ra), red lead and the dawn (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.67), an awn of wild rice in shape (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.69) and a heap of red lead (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.75). 碍耻峁囜笉补濒颈苍墨 is associated with nectars and with desire. She worships her husband with streams of divine nectar flowing from the lunar disc located in the etheric lotus (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.64), experiences supreme bliss with 艣颈惫补 (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.65), partakes of the concentrated nectar of bliss (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.67), is full of intelligence, dense bliss and knowledge and pours out streams of nectar that flow forth from the moon (艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 25.78).

The 艢腻谤补诲腻迟颈濒补办补迟补苍迟谤补 as post-scriptural digest associates 办耻峁囜笉补濒颈苍墨 with the tropes of 辫谤艒肠谤臅腻迟谤颈虫 and pralayatrix: motherhood, embryology and tropes similar to rajas, cosmogonic mantra and seedless dissolution. The association of 办耻峁囜笉补濒颈苍墨 with mantra is important and I now focus on that aspect.

Footnotes and references:

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[1]:

碍耻产箩颈腻尘补迟补迟补苍迟谤补 5.131c-132b putravad udare 办峁泃惫腻 prasupt膩m峁泃aku峁囜笉al墨 || 迟补测腻 n墨yaty asau 箩墨惫补 adha艣 cordhvena ||

[2]:

The sixteenth-century 峁�a峁璫补办谤补苍颈谤奴辫补峁嘺 by 笔奴谤峁嚹乶补苍诲补 is influential on the reception history of tantra and 办耻峁囜笉补濒颈苍墨 through the popularity of its translation in Avalon鈥檚 The Serpent Power (1918).

[3]:

碍耻峁囜笉补濒颈苍墨 is sometimes named 辫颈峁囜笉补 when she is coiled for example in 驰辞驳颈苍墨丑峁沝补测补诲墨辫颈办腻 (Padoux in Brunner et al 2004:111) and in 罢补苍迟谤腻濒辞办补 29.4 the kula is synonymous with 辫颈峁囜笉补 (Silburn 1988:178).