ON THE CONCEPT OF SAHAJAmirror) before (the image appeared), nor now (that the image is there)-
yet people, believing that they have seen their actual face, are satisfied
due to an illusion -, thus in the same way masters who teach evil doc-
trines perform the (Consecration of the) Gnosis of Wisdom, and stating
that the Simultaneously-arisen (Joy) has now been experienced, they
cause (the neophyte) to feel (false) satisfaction. And being satisfied,
they have no idea of the Dharma-Seal. But as they do not know the
Dharma-Seal, how can that which is spontaneously-produced (alq-
trima) and which is called Simultaneously-arisen be obtained by means
of the Action-Seal alone, who is not spontaneously-produced? For the
appearance of a result depends on its cause being of the same nature,
and not of a different nature; thus from a sail-seed appears a sail-sprout,
and not that of a kodravya. Thus from proximity to the spontaneously-
produced Dharma-Seal arises the spontaneously-produced Simultan-
eously-arisen (Joy). Therefore the Dharma-Seal is said to be the cause
of the Great Seal, difference in that which is no difference being postu-
lated by means of a figurative expression.Why is this? Here the Lord has said:
"The sacred syllable E, adorned at its centre by the syllable V A M, is
the abode of all delights, the casket of Buddha-gems" (HVT II.iii.4).
As it may be compared to a reflection of the Buddhas
(buddhacchayanukaritvat), the 'casket' is the basis, i.e. the support;
hence the Lotus of the Action Woman is a heap of 'gems', i.e. an
abundance of Joy. When the jewel of the relative Thought-of-
Enlightenment, by way of the central psychic-channel (avadhuti), has
entered that pure place during the pleasurable union of the male and
female sexual organs, at that moment arises the knowledge, called
"momentary" (kr:;al)ika), which is known as the inferior simultaneously-
arisen (joy) (aparasahajakhyam). (But) that is not the immobility of the
(transcendent) Simultaneously-arisen (Joy) (sahajanispanda.l;l)^129 • In
accordance with its nature it is called, both in Consecration and in
Hatha-yoga, the corresponding fruit accompanied by the four Moments
of the Action-Seal, i.e. the three joys of (the Consecration of) the
Gnosis of Wisdom. The setting-forth of the corresponding fruit of the
Action Seal is the first.
The Dharma-Seal has the Realm of Dharma as its nature, is not man-
ifested in dispersion (nisprapafica), is free from discursive-thought,
non-contrived, non-produced, has Compassion as its nature, is the one
agreeable means of Perfect Joy. That which by the perpetuity of its con-
tinuity has the nature of the Simultaneously-arisen (Joy) i.e. that which
is inseparable from (the Consecration of) Wisdom through (the latter's)
simultaneous emergence (therewith), that is called 'Dharma-Seal'^130 •••