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 wellcherished 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 ones right place and
is composed by Sri Laksmi, born of all prosperous Oddiyana, arrived in
Mahayogapitha and the profound scholar of yogatantra.