________________ in 60,000 slokas, Pundarika wrote another commentary in 12,000 slokas * which was based on the former. This commentary gives the essence of the Buddhist Tantras. It defines the terms Vajra, Vajrapada and Vajrayana in all components. The Vajra tradition avers, that it had been enunciated by Sasta Buddha. The Vajrasatva Bodhisatvas had organised the Vajrayana Samgiti. Pundarika made his work for the obliteration of the confusion of such who hold a different view. In true essence, bliss or nirvana which dispels obscuration and obtains the angelic grace is the effulgent prajna (transcendent wisdom) which is inculcated by the Kalacakra devices. Among all the Buddhist ways it is surely the fastest way to derive supreme pleasure, but entrance into the path is vigorously fortutious. This is ardently laid in the second patala of the commentary which focuses on an interdependent objectivity, what relates to this dimension, the interdependence, is a systematic experience--faith in Buddha, Sravakas and the Pratyekabuddhas, the cause (hetu) and effect (phala), logic of the Vajrayana and ultimately foreseeing the non-entity of substratum assimilate the objectless compassion (Karuna which makes entrance into mahamudra, the integration or realisation of sunyata very real. The Vimalaprabha narrates that the specific tantra had been discoursed by the Tathagata Buddha in the north of the sita River. The Credentials of the tantra were put to trial by Vajrapani who convened a council to authenticate the text for transmission. It was called Namasamgeti. As being literally disposed (nitartha), the total mantra-naya was very well established in the namasangiti. The same authenticity was conveyed by the Kalacakra. The Vimalaprabha is full of praise of its saving phenomena, "ye paramadi Buddham na jananti, te namasasgitim na jananti, ye namasamgitim na jananti, te Vajradhara jnapakayam na jananti, ye vajradharajnana kayam na jananti te mantrayanan na jananti, ye mantrayanam na jananti te samsarinah sarve Vajradhara bhagavato margarahi tah (p. 52)." Those who are desirous of salvation must be exhorted by the illustrious guru. The work plainly asserts that the Adi Buddha is the same as Kalacakra and the Vajrasatva. While we think of the region where the Kalacakra arose, we first of all think of Sri Dhanyakataka. That, indeed, is the place where mantrayana originated and the Kalacakra is an offshoot of the mantrayana; according to this logic the tantra might have been cast here. The commentary suggests a spiritual as well as a profane origin. There are indications in it to have been preached at Kalapa-grama or, Adakavati in the Sambhala country. Spiritually, the toponomy is irrelevant. Its spirituality is mani ( xxi) р
