ON THE CONCEPT OF SAHAJAdoes not realize in a concrete place, i.e. the woman. However, Know-
ledge is one's own samiidhi. Being the seal which expands and gener-
ates that, it is called "Knowledge Seal".Summing up, we may conclude that the Action-Seal is a woman of flesh and
blood; she is the "External Seal" (bahyamudra). She is also known as the
"Action-Woman" (karmatigana). She is the human partner of the adept during
the rites. Seen in isolation, her role is provisional; the bliss she gives is "fleet-
ing" (k~ara), and the knowledge which results from the union with her is
"momentary" (k;>al)ika). CMN admits that this bliss is "simultaneously-arisen"-
in the sense, perhaps, of "spontaneous" - but as such it is "inferior" (apara).
Nevertheless, as far as the four Joys are concerned, the role of the Action Seal
becomes crucial - for the neophyte - during the third Consecration, i.e. the Con-
secration during which he is united with her in her aspect of Wisdom. CMT
states that all four Joys are experienced by the neophyte during this Consecra-
tion; CMN does not say so explicitly, but nevertheless envisages the succession
of the four Seals as a continuous process, beginning with the Action-Seal.
The following Seal is the Dharma-Seal (PK, TDK, CMN) or the Convention-
Seal (YRM). CMN discusses the Dharma-Seal at length, stressing its "non-
difference" from the final attainment, the Great Seal. As the effect must be
similar to the cause, the Dharma-Seal is the cause (karal)a) of the Great Seal,
both being - in contrast to the Action Seal - "spontaneously-produced" (alq-
trima). The Dharma-Seal is, in fact, the avadhiiti, the central "psychic-nerve"
(naQ.i) which, located in the spine, pierces the various "psychic-centres" ( cakras)
on its way to the "Lotus of Great Bliss" situated in the head. PK, as we have
seen, identifies the Dharma-Seal with the Gnosis-Seal; and this is supported by
M where the avadhiiti is frequently styled "the Gnosis-Seal"^134 • The importance
of the avadhiiti can hardly be overrated; M, for instance, is nothing but a sus-
tained paean of the divine yogin! in the yogin's own body-for the Gnosis-Seal
is frequently pictured in the songs of CG as a woman, dissolute or socially
despised, a Q.ombi, a cai)Q.ali, a dancing-girl, a harlot, etc. In M the Gnosis-Seal
is characterised as "non-self' (nairatma), i.e. the Void, and as "free of all
opacity", i.e. the defilements of unredeemed matter^135.
ST, as we have seen, places the Gnosis-Seal second. This, however, does not
Warrant an identification with the Dharma-Seal of CMN, for while the latter is
connected with the Realm of Dharma (dharmadhatu), is free from discursive-
thought (nirvikalpa), and is non-produced (utpadarahita), the former is con-
nected with the Realm of Form, and is imagined by one's mind
(svacittaparikalpita).
The Convention-Seal, which CMN places last, is stated to be the form of the
fierce deity arising from within the adept as a result of his sadhana; perhaps the
"Fruition-Seal" (phalamudra) described by ST (p. 56) as the imperishable bliss
resulting from the attainment of the Great Seal is identical with the Convention-
Seal.