Advayasiddhi

Om! Salutation to Sri Vajrasattva.

Having saluted with bowing down head the Supreme Lord Vajra, the illumine of

the innate and inborn nature, the omniscient and the progenitor of three worlds

and ignoring the conceptual favour of astrology with regard to Tithi (fortnightly

day), day of the week and the movement, and location of the heavenly bodies, I

describe the sadhana or the esoteric propitiation of Vajrasattva for the

realization of the well-cherished end.

1. Without the knowledge of real truth, a tantric saint cannot achieve the well-

cherished perfection in this tantric sadhana even with the effort of several ages

and even in spite of the observation of the customary rules, vows and fastings

and the muttering of the mantric syllables and the continuous practice of

contemplation.

2. The mantrist or the practitioner of mantra or mystic incantation should adore

his inner self with the sincere contemplation of truth and even with vin,

Vajrodaka, Adyavija and secretion from the inner cavity of the nose.

3. In the esoteric rite, the practitioner of yoga should revere his mother, sister,

daughter and niece always in the manner of Prajna and Upaya.

4. In the meditation of Knanavajra, he should worship even the women devoid

of limb, artistic beauty, high status and noble heredity including those of the low

artisan and chandala castes.

5. These are the mystic syllables ‘Om ah hum’ – the proper application of which

leads towards the realization of truth. The practitioner of this esoteric sadhana

is liberated from the fetters and bondages of mundane world by those direful

actions which lead the creatures towards death and destruction.

6. With the proper tantric application of samaya, the source of five divine

families, he should worship Vajrasattva with Adyapradipa or the milk causing

naturally the creation of phenomenal universe.

7. Having concentrated all the proclivities of mind in sambodhi or perfect

enlightenment the mantrist should always perceive the whole ocean of

knowledge with the cheerful eyes and smiling face.

8. So long the perceptions of mind are fixed in sambodhi or the perpetual abode

of three worlds, he should consider all phenomena of his perception as

Vajradhrk.

9. Even if in the process of this esoteric practice, anybody irrespective of sex,

antithesises his concepts, he should keep his concentration firm on the

perception of Vajrasattva and should not make any counter remark on the

antithesis.

10. Perceiving the oneness of the universe amidst its phenomenal diversities and

the illimitable cosmos of numerous phenomena as the relative manifestation of

Nairatmya or Sunyata, the mantrist should always conceive everybody as pure.

11. He should adore the supremest Lord Vajrasattva in his own body in a

cherishable way of natural living and hence by utilizing sandalpaste, garlands,

fine clothes, fragrance, delicious foods, songs, music and dance.

12. In this esoteric practice, he should not cause any torture to himself, should

not observe any fasting, should not materialize any ritual, should not perform

any ceremonial bathing, should not purify himself in consonance with the

traditional practice of religious vow and should not adhere to the traditional

religious rules and customs framed by the religious men of the society.

13. He should not also worship the images of the gods and goddesses made up

of the woods, stone, clay and other materials and should his body in a yogic

procedure regularly and delightfully.

14. Even though the body is linked with nasal secretion in cold and cough,

allures flies thereof, in its natural course of action, expels excreta (vin), urine,

semen and menstrual flux and is associated with Panchapradipa or animal urges,

the mantrist should adore Vaajradharin or Vajrasattva in the body.

15. Although the body of the woman in its natural function is related with

Svayambhu Kusuma or discharging of menstrual fluid and that of man with

emission of milk or semen causing whole creation, he should worship the Lord

Vajrasattva in the body with the natural organic function of all these fluids,

thinking that real truth dwells in the body.

16. He should steal parasva, enjoy paradara, tell his idea in intentional and

purposeful language and add and augment the number of all Buddhas by his

own Buddhahood.

17. In Kaya-Vak-Chitta esoteric practice, he should not worship the chaityas

built up of soil or stone, he should not multiply interest in reading books and

thus developing his scholastic sophistry and he should not desire even in dream

to draw tantric diagrams like mandala for the propitiation of Vajrasattva.

18. The mantrist should not hate anything in this esoteric sadhana and should

feel devotedly the omnipresence of Vajrasattva in everything.

19. In this esoteric practice, the mantrist should not discriminate any place as

accessible and inaccessible; anybody as approachable or inapproachable; any

food as edible and inedible; and, any drink as acceptable and unacceptable.

20. All creatures are generated from Vairochana and thus the animate scholar

of Guhyatattva or this secret esoteric practice should all the natural function of

this Vairochana for perfection.

21. He should not hate women born of any caste and should honour each of them

as the relative embodiment of the supreme Goddess Prajna.

22. In this esoteric sadhana, there is no need of the astrological calculation of

auspicious tithi or fortnightly day, of the favourable moment or location of

heavenly bodies, of fasting and of religious formalities. What should be done in

this regard is to realize unimpeachably the perfect knowledge of non-dualism in

body, speech and mind and to achieve Saugati or Buddhahood.

23. Why should a lot be told in this regard when the perfection is attainable

through the perception and naturalization of all the world-experiences as the

relative function of the real and absolute truth.

24. In this esoteric practice, the practitioner of the yoga should enjoy the stimuli

or the pradipas generated from elephant, horse, ass, cow and camel along with

the most powerful pradipa or mahapradipa.

25. He should not have firm attachment for a particular among all the pradipas

and with a heart beyond the limits of all discriminative ideas should think every

phenomenon of the world as one and the same.

26. Irrespective of the average being birth, living and relative discontinuity of

living rotate in a cyclic order for all beings, so also are the cases of all phenomena

and the phenomenal universe. There is indeed nowhere the deluge or absolute

annihilation and independent origination or origination out of nothing.

27. Day is Lord Vajrin and night is Goddess Prajna. While realizing so properly,

the yogin or the adherent of yoga attains siddhi or perfection easily.

28. There is no doubt that the real and absolute truth that dwells in all animate

beings as transcendent reality can be realized through the preceptor.

29. Nirvana is neither established in institutional propitiation nor built in iconic

or aniconic shape for reverence, nor enshrined anywhere for adoration. It

indwells in all animate beings as supreme enlightenment.

30. When with such an understanding, the intelligent yogin continues always

the yogic perception of the supreme truth, she doubtlessly attains perfection or

siddhi, notwithstanding her impeachable virtuousness.

31. In the whole three worlds, there is no other than the preceptor who can

enable through his merciful and meticulous guidance his learned disciple to

attain multiple and multi-lateral perfections.

32. Vajrasattva is realizable and intelligible to all. He is salutable by all Buddhas.

The preceptor is the supreme god and hence adorable with care.

33. He pleases the people in the form of Tathata or thatness and in relative

embodiment resides in the site of yoga or yogapitha.

34. Death is a concept of illusive mentation and not a fact with the phenomena

of the universe. It can be destroyed with the illusive mentation with the

efflorescence of average being and by their yawnings.

35. Hence ended the Sadhanaopayika or the media of esoteric practice which

guides the rise of Svadhisthana or consecration of one in one’s right place and

is composed by Sri Laksmi, born of all prosperous Oddiyana, arrived in

Mahayogapitha and the profound scholar of yogatantra.