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The specific eightfold characterisation sits within a general characterisation as 艣补办迟颈 that is easy to overlook鈥攂oth because of its ubiquity and because 艣补办迟颈 can simply be a synonym for 办耻峁囜笉补濒颈苍墨. Yet 艣补办迟颈 is an important attribute. 艢补办迟颈 as power or the goddess has associations with the divine mother and the cosmos as mother. 碍耻峁囜笉补濒颈苍墨 is attributed divine epithets as we saw in the previous chapter.^[1] These aspects, along with her eightfold nature, inspire the concept of pralayatrix.

The idea of 辫谤艒肠谤臅腻迟谤颈虫 is the generative mother concept and I am juxtaposing this with the pralayatrix as a destructive modality. There are broad themes of creation and destruction in the corpus. The 础尘峁泃补蝉颈诲诲丑颈鈥檚 尘补诲丑测补尘腻 is creator of all and destroyer of ignorance (础尘峁泃补蝉颈诲诲丑颈 2.4) with all the mighty goddesses (蝉补谤惫腻 devyo 尘补丑腻产补濒腻岣�) located at her door of creation (础尘峁泃补蝉颈诲诲丑颈 2.5ab). In addition to these mighty goddesses there is a goddess element (诲别惫墨迟补迟迟惫补) at the base in which rajas rests (础尘峁泃补蝉颈诲诲丑颈 7.11).^[2] Some models of the body are predicated on reversing embryology and 办耻峁囜笉补濒颈苍墨 is occasionally associated with this. This is evident for example in the 碍丑别肠补谤墨惫颈诲测腻鈥檚 deployment of 办耻峁囜笉补濒颈苍墨 as part of a fivefold reversed embryological iteration (碍丑别肠补谤墨惫颈诲测腻 2.120-124).

碍耻峁囜笉补濒颈苍墨鈥檚 role in the 碍丑别肠补谤墨惫颈诲测腻鈥檚 inversion of embryology situates her within the reversal of embryology discourse. This anti-natal narrative was discussed in chapters three and four in relation to rajas and its retention. Here we extend that to 办耻峁囜笉补濒颈苍墨 as pralayatrix. The 碍丑别肠补谤墨惫颈诲测腻 uses 办耻峁囜笉补濒颈苍墨 in a fivefold embryological reversal, enumerating the constituents of the foetus as it develops in the womb (碍丑别肠补谤墨惫颈诲测腻 2.120-124). The body of the foetus is produced in the body of the mother by the 鈥榝all鈥� or 鈥榣oss鈥� (办峁�a测补) of the father and all the innate constituents arise by the time the foetus has reached maturity (碍丑别肠补谤墨惫颈诲测腻 2.119). 碍耻峁囜笉补濒颈苍墨 is the first of the five innate (蝉补丑补箩腻) constituents. 碍耻峁囜笉补濒颈苍墨 is described as the primordial (腻诲测腻) 办耻峁囜笉补濒颈苍墨 艣补办迟颈, the second constituent is 蝉耻峁�u尘峁嚹�, third the tongue (箩颈丑惫腻), fourth the palate (迟腻濒耻), and fifth the place of brahman (碍丑别肠补谤墨惫颈诲测腻 2.121-122). The yogi should raise the first and place it in the second, then insert the third upwards into the fourth. After piercing the fourth, the third should enter the fifth (碍丑别肠补谤墨惫颈诲测腻 2.123-124). Thus, 办耻峁囜笉补濒颈苍墨 is incorporated in an embryological explanation of 办丑别肠补谤墨尘耻诲谤腻 where the tongue is inserted into the nasal cavity. This section is intriguing for its connections with an involution through constituents, similar to 蝉腻峁僰丑测补, and for providing a medical analysis which appears to explain the 艣补办迟颈c膩lana of the 骋辞谤补办峁�a艣补迟补办补. I include this episode as evidence of a reversal of conventional embryology. However, this explanation does not occur in other early 丑补峁环补 sources though an embryological rationale is at play in the 骋耻丑测补蝉补尘腻箩补迟补苍迟谤补 as noted below (Kiehnle 1997:98; Wayman 1977:205ff).