________________ "Iha trailokye surabhujagananam' madhye yogi nasti yah samarthah purayitum candradityau syadehe". In the three worlds where live the gods, vipers and men we do not see a single yogi who can unite the sun and the moon in the physical body. This may accomplish the kalacakra warrior, (Kalacakraikavira) alone. Basically the Kalacakra recommends mahamudra to be the focal point in practice. The treatise is both in tradition and actuality a monist (advayavadin). The prajna can be prognosicated both in "form" and "formless" states; Mahamudra provides ground for total bliss, where evolution and destruction do not exist, where the three kinds of emanations are conceived in the Trikaya assemblage of nirmana-sambhoga Dharma, Tatvas, where the past, the incipient and the present are understood to be one and where the numerous Buddhas and Bodhisattvas are born and play their parts in the Kalacakra of the Yogabhumi. A synthesis has been drawn on these for which it justifies its name. It contains the specific metaphysically postulated emperics-transcendental dimensions alongwith the Vajrayoga esoteric system. The commentary says: "Asya Sri-Kalacakrasya Vajrayogasya Sarvatah Satyadyave Sthitasyabhidhanam Vacakam Bhavet/ Asmin tantre maya tika sugatavyaksitena vai, Majusricoditenaiva lokanathena likhyate/ From an ontological assumption the Vajrayoga symbolises vajrasatva in the linear concept of the six satvas as Vajrasatva-mahasatva-Bodhisatva-Samayasatva-Vajrayogasatva Kalacakra meant for the good of the sentient beings. Having drawn up on these analogies the commentary points to the function of the four categories of yoga with which the Vajrasatva may have to be closetted. These categories are : 1. Suddhajnanaika Yoga, 2. Cittadharmaika Yoga, 3. Vaksambhogaika Yoga, and 4. Kayanirmana Yoga. Thence, two technical methods are to be pursued, one called the "Mandalacakra-Vikalpabhavana and the other contextually known as the "Mahamudra Siddhi". These are the very senews of the Sahaja VajraYoga where the body becomes the repository of great bliss (Maha Sukha) illuminated in mandala and Vajra-Simhasana. As the E, which signifies the akasa becomes a component of Kaya, Vaka, Citta and Jnana, expressed by "Vamkara." "The whole becomes an agglomeration (Karanda). This is the mystery which Kalacakra has bared. The text offers a conceptual image of kala as being of the nature of a synthesis of phenomenal Karma and Sunyata which truely symbolises ( xxvii)
