________________ Cakra, what is great bliss, Kala, the scatheless (Paramaksara) weaves out the skandhas and dhatus, but is not of form but "formless", The body is like the wheel and thus the kalacakra should be known, Wisdom of the indestructible to be as prajna, also kala but that what is compassionate and wheel as the symbol of all the knowable world. Bliss is sunyatmika prajna, and the world is symbolised by Cakra. The abst ruse nature of the Kalacakra-vajrayoga needs the grace of yogini to encounter the obstacles for which meditative practices are to be performed. This should be done with the help of a virtuous guru. The turning of the Kalacakra and transmission of its message is of the vital significance. Those whose desires remain unsatiated and who are unable to be chaste in the practice of morals can be greatly benifitted by the idea of being enlightened in this life. For this acquisition of virtues (Punya-Sambhara) and of perceptivity (Jzana-Sambhara) are to be aimed at. But those who are moral wrecks cannot be permitted into the path. If, howwever, someone who habituated to heinous criminal acts swears earnestly to shun from the immoral acts completely he can with that vow practise the carya of the mantra-naya. This is stated as, "Candalavenukaradyah pancanantaryakarinah| Janmanihaiva Buddhah Syurmantracaryanusarinah || (V.P., P. 15) For being authorised to practise Samaya-Samvara to be able to perform good to others and live a moral and meditative life the Bodhisatvas have to strive. The kalacakra, thus understood, is "Bhagvan. He is bhagvan for obliterating the evil and as he possesses all the qualities like "aisvarya' the great prosperity). Thematic peculiarities have been summarily given above to illustrate the responsiveness of the integrative Kalacakra. What the scriptures know as the literal (Nita) and the adaptive (Neya) meanings, in the Kalacakra literal and symbolic truths (paramarthasamvsiti Satyobhayam) have been drawn on the themes of the Kalacakra. Thus, the "Prajna Opayatmaka Vajra-Yoga" is manifested in it that belongs to Lord Vajrasatva. The Vajrasatva possesses the natural body and has access to the moment of ultimate bliss. Contextually, "bhava-nirvana" in place of "apratisthita nirvana has been transcribed. The Kalacakra does not accept the Virakrama and Svadhisthana Krama, but only the visuddha Karma for the inculcation of mahamudra, that which illumines the Paramadibuddha Tantra. More exhaustive analysis of the esoteric theme is yet, to be brought. A brief descriptive note on six mss. of the Vimalaprabha Tika brought from Nepal which have been utilised in the present work is given below. ( xxyiii)
