THE SADANGA YOGA

imperishable pleasure", is called "pacified". "Here, dUling the great
realization, the innate yoga of knowledge occurs". [In other words,] the
unification of the mind with the unchanging pleasure occurs. The fourth
limb is the "great realization"lD4.
The mudra is similar to Maya and appears in the mind and in the ether like
a figure in a min·or. Spreading manifold rays as lightning or fire do, she
illuminates the tm:ee worlds. [Even though] she is not separate from
extel11al [reality and] from the bodies, she is devoid of sensorial objects,
consists only of light, and lives in the ether. She is made of mind: [even
though] she is one, she embraces the mind of the manifold world lDs [LKC
IV, 198].
She is only an apparition of [one's own] mind; she is bom in one's own
mind, she is like an image in a min·or. She, who was honoured by the
Buddhas [and] the sons of all the Victors, has to be honoured by the great
yogins (yogindra). She, intensified by the flame of knowledge, bums all of
Mara's mmies (along with their objects) and also attachment, and so on.
Within one yem', she confers the equal pleasure (samasukha) on the
yogins' bodylD6 [LKC V, 113].
104 GBh: "'By vil1ue of concupiscence for wisdom' means by virtue of the calK/ali's
non-conceptual flame. [The lunar bindu] 'unites with the three «unchangings»': the mindbindu,
having reached the secret parts, is restrained; the speech-bindu, having reached the
navel, is restrained; the body-bindu, having reached the heart, is restrained. The knowledgebindu
is restrained 'by virtue of the imperishable pleasure', namely, by virtue of the group
of bindus that have reached the top of the vajra not falling down. [This is] the 'yoga of
knowledge"'.
On this theme, cf. VP, comm. on LKC V, 75 (ed., vol. III, p. 39).
105 GBh: '''The mudra', viz., the great mudra, 'is similar to Maya', i.e., is similar to an
image reflected in a clean milTor. She' appears in the mind and in the ether', that is, in a
mind that is non-mind (acittacitta); and precisely for this reason it has been said that she is
'like a figure in a milTor' [ ... ]. 'She is not separate from extemal [reality and] from the
bodies' of Maya, [or in other words,] she is fused with objects and sensorial faculties. [Yet]
she is separate from these [objects and sensorial faculties]: 'she is devoid of sensorial
objects', which are reflections of dharmas. 'She is one' [and yet] 'embraces the mind of the
manifold world.' Therefore 'she is made of mind', i.e., she has the nature of a mind that is
non-mind".
106 In the VP (ed., vol. III, p. 53, line IS) PUI;qarjka does not comment on this verse
and simply writes vrttarp sllbodham.
GBh: "The divine mudra 'is only an apparition', a reflection, 'of one's own mind' in
which [its two aspects:] perceivable and perceiver are perfectly fused. 'She' is only an
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