________________ and transcendence: First of these bestows worldly prosperity and the other is conducive of sunyata-jnana, the great symbol for spiritual unification or Mahamudra. The real meaning of Vajrapada defys schismatic expositions and points to Vimalaprabha for advice, q.v: "Asminnadibuddhe Vajrapadam prakatamuddesanirdesapratinirdesairbhagavata prakasitam, asyaiva sadhanaya mahamudra bhavana dhumadinimittamargah prakasitah," (V. P. P. 19) Mahamudra consummates the Vajrayoga. With the Mahamudra Sahaja (as in nature) is closely enjoined. Thus, mahamudra is also called Sahaja Mudra. The word "mudan", pleasure connotes pleasure of the divine and is connected with mudra-Generally, mudra means karma-mudra or jnana-mudra and the leaving off the two is believed to be purposive of accomplishing true nature by unifying the female principle (prajna). Such a vision of Mahamudra does not conjure amorousness. The yogi carries over with the signs and forms through seeming shadows (pratibimba pratisenopamasca) so that he does not experience the tramels of composition and dissolution, endowed by many "Samvaras", vows. By the unity of body (Kaya), speeeh (Vak), mind (citta) and jnana (wisdom-he attains the unity of Supreme Wisdom which evolves the Buddha Mind. The yogi realises the bliss of the mahamudra even in the present body which is of the nature of "without duality" (advayam), without construction of any kind and as having been transcended to a world of other reality, the city as of the Gandharvas. The yogi experimenting within the body obtains in one place "Vajra-mani" that is in the form of sun appearing in rajas (menstruous excretion) and at other as "Usnisa-sukra" (Sperm) which appears to be moon. All this means unity of great pleasure realised physically. The body at such extraordinary moment is only the material form of the Vajradhara, Buddha. As time is divisible in danda and pala, clockwise, depending on the sun, so the vital breath (Prana) takes to an innate spiritual segmentariness through the breaths. Since these rest on cakras, the whole system is based on the Kalacakra. Symptomatically, the three kayas are inset in the form of Cakras in the body, to know which is to know "Mahasukha-cakra", what we see in the external world as the sun moving and making round the year and seasons up on twelve stars (rasis), the vital energy of spirit also does move round them. In this way is the Adi-Buddha to be visualised inside the body as integrating the great wisdom and skill. So it is impossible to achieve enlightenment (Buddhatva) in this life. The supremacy of the kalacakra as an esoteric system finds great praise in the Vimalaprabha: ( xxvi )
