THE SADANGA YOGA

moon, having been melted, has entered into the great solar image; when
the inarticulate [soundJ, which is one with existence and non-existence and
pervades the tlu'ee w011ds, is completely awakened, then, at this velY
moment, the yogin - for whom no dualism any longer exists - attains the
supreme plane [LKC V, 162]174.
[1J After the prfu:1a and the apana have been restrained, the agitated moon
enters into the sola1" image. [2J Once the vajra has been awakened in the
lotus, this [moonJ melts along with the flame of the sola1' image. [3J Once
the moon and the sun have been supwessed, vijfiana and knowledge
become one with the wind. It is tlu'eefold: Evam, Evam and Evam. No
other superior reality exists [LKC V, 160]175. .. .
174 This and the following stanzas have not been glossed by PUJ.l9mika.
GBh: "'When the image of the moon and the sun', the body of lalanii and rasanii, 'is
dissolved', destroyed; when 'the vital breath is restrained in both paths', in the two
nostrils, that is, when it remains in the ether of the five wheels because there is no outward
flow of the priiI}a and apiina winds; 'when the vajra', a mental vajra or the phallus (bola),
'is awakened', risen by virtue of the process explained before, 'in the lotus', in the image
of voidness clearly manifested or in the lotus of a real woman, then 'the moon', viz., the
semen, is 'melted'. When the moon, 'having been melted, has entered into the great solar
image', that is, into this innate image of the caI}giili, into the sustainer (iidhiira); 'when the
inarticulate [sound]' - the manifestation of the great pleasure of the supreme unchanging
- 'which is one with existence and non-existence', viz., which is unseparated from
voidness and compassion, 'and pervades the three worlds', viz., is free from the stains of
the body, word and mind, 'is completely awakened, then, at this very moment', i.e., the
instant the great pleasure arises, 'the yogin', he who completes the sixfold yoga, 'attains
the supreme plane', the highest plane, the base of the pleasure of innate beatitude. For
this yogin 'no dualism' characterized by attachment to oneself and others 'any longer
exists'''.
175 Stanza V, 160 is also quoted in a MS described in Dhi{18 (1989) 10. This verse,
which has not been glossed by PUJ.l9mika, is quite obscure and difficult to understand
clearly. According to Ravisrljfiiina's interpretation (which is a little forced) it could be
translated in the following way: After the praJ.la and the apana have been restrained, the
moon, agitated [by the caJ.l9all's flame], embraces the solar image. Once the bodhicitta
has been melted and awakened in the wheels, this [moon] is [melted] with the flame of
the solar image; once the moon and the Slln have become devoid of obstacles, vijfiana and
knowledge become one with the wind. It is thl'eefold: Evarp, Evarp and Evarp. No other
superior reality exists.
GBh: "[ ... ] Since it is impossible to communicate what the supreme unchanging
pleasure is, it can be understood through the experience of [listening to the word] Evaf!1,
composed of the syllable E and the syllable Vaf!1. Its absolute truthfulness is declared since
it is repeated three times".
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