Kula tree (kulavṛkṣa)

KulacūḍāmaṇiTantra:

1.33 I will speack of the purification of knowledge acording to the kula practice. Having got up early and bowed to the kula tree (kulavṛkṣa), the sādhaka ....

What the kulavṛkṣa means?

Abhinava on knowledge and ignorance

iha jñānaṃ mokṣakāraṇaṃ bandhanimittasya ajñānasya virodhakatvāt dvividhaṃ ca ajñānaṃ buddhigataṃ pauruṣaṃ ca tatra buddhigatam aniścayasvabhāvaṃ viparītaniścayātmakaṃ ca /

Here the knowledge is the cause of liberation because is being the opponent of ignorance which is the reason of bondage and the ignorance is twofold: in the intellect and humane; there, the intellectual is of nature of non-knowledge (a-niścaya) and wrong/reversed knowledge(viparīta-niścaya).

pauruṣaṃ tu vikalpasvabhāvaṃ saṃkucitaprathātmakaṃ tad eva ca mūlakāraṇaṃ saṃsārasya iti vakṣyāmo malanirṇaye /

But the humane [ignorance] is of nature of imagination and contracted expansion; "and this one is the root cause of transmigration (saṃsāra)" we will say in the discussion on impurity.

(Abhinavagupta - Tantra Sāra)

The Śaiva Age

A new article by professor Alexis Sanderson is now available on his site. The Śaiva Age is part of a bigger work named Genesis and development of Tantrism, the result of collaboration of great scholars in the field and published at the University of Tokyo.

Musée Guimet, some deities

Here the label said: Divinte masculine, Hevajra?

Few shots from Musée Guimet

khaṭvāṅga



This picture in not very good. This is a huge three blade dagger.

Tokyo manuscript nr. 516 - part 3

The last part is now done. I must thank to PDSz for take the time to standardize the input and thus greatly helping me.

Here is the input:

Page 3
line 1:
puṣṭikarīsarvvabhītyaprahāriṇī sarvvarakṣāṃ sarvvajayavināvināśinī | sarvvamaṃgalamāṃgalyāśivā
line 2:
sarvvāsarvvārthasādhanīṃ mohiṃ parasamtrāśāṃbhedinīkṣābhiṇītathā || paramantratantrayantraviṣa
line 3:
cūrṇṇasarvvaprayogādīnām anyeṣāṃ yat kṛtaṃ kālitaṃ tanmastakanipatinīṃ sarvvahiṃsāmāka-
line 4:
rṣiṇī | ahitāṇāṃ canāśinīduṣṭātmanāṃ canāśinīṃ yat karoti yat kiñcit kariṣyati vi-
line 5:
rūpakaṃ kārayati vā anumodayati vā karmmaṇām anasāvācāyedevāsurarākṣasāsti
line 6:
yakṣapretasarvvahiṃsakāvirūpakaṃ kurvvaṃti mamamantratantrayantracūrṇṇasarvvaprayogādī

Page 4
line 1:
nāmānmahastena vā yaḥ karoti kariṣyati vā tān sarvvān | dheṣāṃnivartti
line 2:
-tvā yataṃtimastake || || iti śrī mahābhyairavatantre viparītapratyaṃgirā samaptaḥ || ||

Part 1
Part 2

Tokyo manuscript nr. 516 - part 2

The second page is over now. The first page was checked and emended by I.S., PDSz and SDV. You can find bellow the e-text of both pages. The last two lines of the first and the second page still needs to be checked by someone more experienced. I've used red bold color for the parts I am not sure about.

Page 1:
line 1:
[śrīgaṇeśāya namaḥ || atha viparītapratyaṃgirā || oṃ asya +viparīta+pratyaṃgirāmantrasya bhairava ṛṣir anuṣṭup cchandaḥ pratyaṃgirā deva (for devatā)]
line 2:
[aṣṭottaraśatamantrasyāsya prakīrttiteti || sarvvaiḥ kṛṣṇopacāraiś ca dhyāyet pratyaṃgirāṃ śubhāṃ | ṭaṃkaṃ kapālaṃ ḍamaruṃ triśū-]
line 3:
[-laṃ saṃbibhratī candrakarīva* taṃsāṃ | piṃgorddhvakeśī sitabhīmadaṃṣṭrā bhūyād vibhūtyai mama bhadrakālī || 1 || evaṃ dhyātvā jape-]
line 4:
[-n mantram ekaviṃśativāsaraṃ | śatrūnāṃ nāśanaṃ hy etat prakāśo yaṃ suniścitaṃ || 2 || aṣṭamyām arddharātrau tu saratkāle]
line 5:
[mahāniśi || ārādhitā cen mahākālī tatkṣaṇāt siddhidā bhavet || sarvvopacārapannāye vastraratnaphalādibhiḥ | puṣpai-]
line 6:
[s tu kṛṣṇavarṇais tu sādhayet kālikāṃ parāṃ || 4 || varṣādurddhamajaṃmeṣaṃ mṛgaṃ vāthayathāvidhi | dadyāt purvvamaheśāni tataś ca ja-]
line 7:
[-pam ācaret || 5 || ekāhāt siddhidākālī satyaṃ satyaṃ na saṃśayaḥ | mūlamantreṇa rātrau ca homaṃ kuryyāt samāhitaḥ || 6 || ma-]
line 8:
[-līcalājāhomaiś ca sārṣapairmmāraṇaṃ bhavet | mahāvarapade caiva na bhayaṃ vidyate kvacit || 7 || pretapiṃḍaṃ samādāya go-]

* Em: candrakarīva taṃsāṃ > candrakalāvataṃsā
"with the crescent moon as an ornament". SDV

Page 2:
line 1:
[-lakaṃ kārayettamaḥ | kitaṃ kṛtvā śatrūmāyāṃ ca putalīṃ || 8 || jivaṃ tatranidhāyaivaṃ citāvahnoXnetataḥ | tatrāyuta]
line 2:
[japaṃ kṛtvātrirātrānmāraṇaṃ ripoḥ || 9 || mahājvālābhavet asya taXXtāṃmraśalākayā | guḍadvārepravesyāsya saptāhānmā-]
line 3:
[-raṇaṃ ripoḥ || 10 || pratyaṃgirāmahāproktāpaṭhitāpāṭhitānaraiḥ | likhitvā cakare kaṃṭhevāhośirasi dhārayet || 11 || mu-]
line 4:
[-cyate sarvvapāpebhyo nāpamṛtyuṃ kadācana | grahā jhakṣāstathā siddhā sayajoragarājasāḥ || 12 || na tasya pīḍāṃ kurvvaṃti di-]
line 5:
[-vibhummantarikagāḥ | catuṣṭātheṣu geheṣu vaneṣu padaneṣu ca || 13 || śmaśānedurgamedyoresaṃgrāmeśatrusaṃgame || ||]
line 6:
[oṃ kṣrauṃ oṃ oṃ oṃ kuṃ kuṃ kuṃ māṃ sāṃ rāṃ khāṃ vāṃ lāṃ kṣāṃ oṃ hrīṃ hrīṃ hrīṃ oṃ oṃ hrīṃ hrīṃ hrīṃ vāṃ ṣāṃ māṃ rakṣāṃ kuru oṃ hrīṃ hrīṃ oṃ saḥ hūṃ oṃ kṣrauṃ vāṃ]
line 7:
[lāṃ ṣāṃ māṃ sāṃ oṃ kuṃ pluṃ rakṣāṃ kuru oṃ namo viparītapratyaṃgirāyai vidyā rajñī trailokyavasaṃkarī tuṣṭi-]
 



Part 1
Part 3

Tokyo manuscript nr. 516 - part 1

n Matsunami catalog it is called "Collection of fragments" and the part I is ending with:
śrī-mahā-bhairava-tantre viparīta-pratyaṃgirā samāptaḥ
I have transcribed several lines from the first page and encountered difficulties in identifying few characters. Now I am asking for help from the more experienced readers; I have noted in my transcription with X the characters I am not sure about. Can anyone shed a bit of light on this issue?


[here is the transcript]
line 1:
śrī gaṇeśāya namaḥ || atha viparītapratyaṃgirā || oṃ asyapratyaṃgirāmantrasya bhairavaṛṣir anuṣṭupcchandaḥ pratyaṃgirādeva
line 2:
aXttaraśatamantrasyāsyaprakīrttiteti || savvaiḥ kṛṣṇopacāraiśca dhyāyet pratyaṃgirāṃśubhāṃ | ṭaṃkaṃ kapālaṃ ḍamaruṃ triśu
line 3:
laṃ saṃvibhratīcandrakarīvataṃsāṃ | piṃśorddhakeṇositabhīmadaṃXbhūyādvibhūtyaimambhadrakālī || 1 || edamdhyātvājape
line 4:
nmantramekaviṃśativāsaraṃ | śatrūnāśanaṃXtataprakāśoyaṃsuniśyitaṃ || 2 || aṣṭamyāmarddharātrauXsaratkāle
line 5:
mahāniśi || ārādhitācenmahākālītatkṣaṇātsiddhidābhavet || sarvvopacārapannāyedamtraratnaphalādibhiḥ | puXX

Part 2
Part 3

Link to the entire manuscript

Yoginī first struggle and first defeat ;-)

It seems Ratnākaraśānti is a difficult author and his verses are much more sophisticated than I imagined in the beginning. In the mean while H. I. commented my previous post and generously took time to offer us the translation of the opening verse of Bhramahara nāma Hevajrasādhana. Oh, btw, H. I. offered also the title translation so:

The practice of Hevajra called the removal of error.

Here is H. I.'s comment:

The opening verse of benediction could perhaps be translated something like this:

May the wild dance of Heruka [i.e. Hevajra]
remove [all] dangers for you; [the wild dance]
in which the oceans are tossed up by the impetus of the earth, which is
made to bend down by the weight of [Hevajra's 4] feet; in which
a sound is emitted by [Hevajra's 8] faces, which resemble
the clouds at [the time of] universal destruction; and in
which the connection of the mountain-peaks is destroyed by
the wind from the forest of [Hevajra's 16] arms.

The slightly odd expression in the fourth quarter may be in part an echo of a verse in Kālidāsa's Meghadūta.

The word bhrama in the title of the text means 'error' rather than 'wandering'.

I am not quite certain that this text is the best place to start. If you do decide to try to read it now, perhaps I should point out that a commentary on the first part of this sādhana can be found in: Harunaga Isaacson: First Yoga: A commentary on the ādiyoga section of Ratnākaraśānti’s Bhramahara (Studies in Ratnākaraśānti’s tantric works IV). In: B. Kellner, H. Krasser, H. Lasic, M. T. Much, H. Tauscher (eds.): Pramāṇakīrtiḥ. Papers dedicated to Ernst Steinkellner on the occasion of his 70th birthday. Part 1. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 2007. Wiener Studien zur Tibetologie und Buddhismuskunde 70.1. pp. 285–314.

Now, following the above advice, I'll step back from Ratnākaraśānti’s texts and try to find some easier Yoginī texts (at least till I'll get into possession of the above mentioned work of professor Harunaga Isaacson).

Yoginī struggle (I)

I finally decided regarding the segment of Sanskrit literature I'll focus in the following months to be Yoginī tantras and related writings, namely commentaries, sādhana-s, dhāraṇī-s etc. I made this decision hoping that I'll get the help of some of the most advised scholars in the field, prof. H.I., I.S., S.D.V. and P.D.Sz.

The first attempt I made is to read Bhramahara nāma Hevajrasādhana by whose text is available on CTS website thanks to professor H. Isaacson.

The title means: "The practice of Hevajra named the removal of wandering".
padabharanamitorvīvegavikṣiptasindhu pralayaghanasamānair ānanair muktanādam|
Expanding it I get:
pada-bhara-namita-urvī-vega-vikṣipta-sindhu ......
feet/word-burden-bent-the wide one-agitated-river
The wide and agitated river bent by burden of words with the mouth like the army of universal dissolution uttered the sound(nāda).

Is this correct? I have no idea. I hope someone will help me.

Now the second phrase:
bhujavanapavanāstaprasthabandhaṃ girīṇāṃ bhavatu bhayaharaṃ vas tāṇḍavaṃ herukasya||
Here the same problem the long compound at the beginning. Is this an attribute for tāṇḍavaṃ? Let's see what are the parts of it:
bhuja-vana-pavana-asta-prastha-bandhaṃ
hand/trunk/coil-wood/abundance/distant-wind-...
I really need help on this. The phrase (?) continues :
...bhavatu bhayaharaṃ vas tāṇḍavaṃ herukasya||
This I took as a benediction:
may the frantic dance of Heruka remove your fear!

Again I'm waiting for some help. :-((

vajrabhairavatantra - vairocana as substance

I've inserted a small comment in an older translation from Vajrabhairava tantra. The comment is about the meaning of the code word vairocana in this text. Follow the link to go directly to the comment.

Candramahāroṣaṇa (sic)

There is a Romanian translation of "Sexual secrets" that misspell the name of Caṇḍamahāroṣaṇa as "Chandramaharosana Tantra". It seems that this happens also to Nepalese scribes. See the picture bellow:


[iti śrī kallavīrākhyaśrīcandramahāroṣaṇatantre......]

If you click on the image you will be able to see the full manuscript in Tokyo University Library. The line above is at the 8-th page of the it.
Another interesting thing about this manuscript is that it lists in the end 26 chapters. The additional chapter comes from the mess done between 14 and 17 chapters. It seems that some have the inverted order. I'll come with more info after a careful reading of it.

Yonimudrā part III

I had really hard time with tis part of the text ans is far form the final version. I have a lot more to study for a more coherent reading but anyway... So if anyone can point at me some bibliographical references please do not hesitate doing so. I have to thanks to Peter who notified me regarding the common passages between Kubjikāmatatantra and Tantrasadbhāva.

Here is the text and my questionable translation:

padmamudrā tridhā proktā yonimudrām ataḥ śṛṇu
yoniṃ yonau samākramya mudgareṇa tu bhedanam || KmT 6.64 ||

padmamudrā tridhā proktā yonimudrāmataḥ śṛṇu |
yoniṃ [k, kh, g: yoni] yonau samākramya mudgareṇa tu vedhanam || TS 8.64 ||

[I] have told you the triple padmamudrā, now listen to yonimudrā!
The yoni treading in yoni, with the hammer the piercing

visargadvayasaṃyogāt khagagāmī bhaved dhruvam
amṛtākhyā parā yonir bhāvayen mastakopari || KmT 6.65 ||

From the union of the two emissions(visarga) he [the yogi] surely become [one who has obtained the power to] move in the air. The supreme yoni is called 'the nectar of immortality', he should visualize [that?] on the top of the head.

ākramya gandhamārgaṃ tu yojanā nādiphāntagā
khagatir bhavate-d-evaṃ yonimārge vicakṣaṇaḥ || KmT 6.66 ||

[After] the arrangement "na-pha" enters the smell path(nose),
thus the one who moves in the air become experienced in yoni path.

uccārya vāmaśaktiṃ tu sandhayed granthimadhyataḥ
vikṣepam ūrdhvataḥ kṛtvā pare yonau tu bhāvanā || KmT 6.67 ||

Rising vāmaśakti he should join the central knot
doing upwards throwing [this is] the visualisation in the supreme yoni.

anena khagagāmitvaṃ bhavate tu na saṃśayaḥ
yonimudrā samākhyātā tribhedā parikīrtitā || KmT 6.68 ||

anena khagagāmitvaṃ bhavate tu na saṃśayaḥ [kh: sa-] |
yonimudrā samākhyātā tribhedā parameśvari [kh: -śvare] || TS 8.68 ||

With this the one who obtained the power of bird should be with no hesitation.
The yonimudrā in three parts is told, oh parameśvari!

[Note: Here I think is the usage of both samākhyātā and parikīrtitā is redundant so I preferred the Tantrasadbhāva reading]

Yonimudrā part II

In Kubjikāmatatantra I found a long passage dedicated to mudrā-s. It starts with Devi-s request for Bhairava to explain three mudrā-s and particularly yonimudrā.

śrīkubjikā uvāca

triśikhā padmamudrā ca yonimudrā viśeṣataḥ /
tāsāṃ lakṣaṇam ākhyāhi yathāvat sphuṭato vada // KubjT_6.49 //

śrīkubjikā said:

[For] trident, lotus and yoni mudrā particularly
please explain [me] their characteristics ! Properly [and] openly tell me!
Then Bhairava explain her several variants of these mudrā-s. Here is the first variant of yonimudrā that is to be used in meditation adoration and the procedure of driving deities away at the end of these (visarjana).

Here is its description:

padmamudrā samākhyātā yonimudrām ataḥ śṛṇu
hastābhyāṃ sampuṭaṃ kāryaṃ madhya yojayet //6.55 //

padmamudrā being told, now you listen yonimudrā!
With both hands a cup is to be done, the little and middle [fingers] joined,

puṭākārau karau kṛtvā aṅguṣṭhau madhyasaṃsthitau
niḥsṛtā vāmahastasya aṅgulyā tu kanīyasī // 6.56 //

after making the hands to form two pockets the thumbs are placed in the middle
[and] with left hand thumb prominent, oh Kanīyasī!

yonimudrā smṛtā bhadre sarveṣāṃ kṣobhakārikā
etā mudrāḥ samākhyātā dhyānapūjāvisarjane // 6.57 //

Yonimudrā which makes all tremble [is now] explained, o gracious!
These mudrā-s are declared for the meditation, adoration and evacuation [of deities].

The mudrā part of kubjikā is really interesting so I'll allow it more time for study.

Yonimudrā part I

A few days ago I came upon a very strange "yogic practice". It was called Yonimudrā - The tantric variant (for romanian readers: pag 1, pag 2) and, in fact, is just a bit of lesbian action.

Again now, a friend of mine posted to his blog a fragment from Vāmakeśvarīmata(Romanian language again, sorry) that is mentioning yonimudrā. All these events gave me the idea to start a study on the this mudrā around the texts available to me.

So, I started with the description in Vāmakeśvarīmata :

madhyame kuṭile kṛtvā tarjanyuparisaṃsthite || 3.26 ||

anāmikāmadhyagate tathaiva hi kaniṣṭhike |
sarvā ekatra saṃyojyā aṅguṣṭhaparipīḍitāḥ || 3.27 ||

eṣā tu prathamā mudrā yonimudreti saṃsmṛtā |

The two middle [fingers] doing bendings, the forefingers standing above
the ring and middle fingers [and] exactly so the little ones,
all directed/joined in a single place [and] the thumbs pressed above.

This is the prescription of the chief mudrā, yonimudrā.

So 'till now, no lesbian action. I'll keep reading. Here is the list of texts that I found are mentioning yonimudrā:

Śivasaṃhitā, Śāradātilakam, Yoginīhṛdayam, Kubjikāmatatantra, Bṛhattantrasāra, Kaṅkālamālinītantram, Varivasyārahasya, Prāṇatoṣiṇī, Tantrasadbhāva, Śrītattvacintāmaṇi, Puraścaryārṇavaḥ, Dīkṣāprakāśaḥ, Śāradātilakam, Rudrayamala tantra, Ānandatantram, Kulārṇavatantram, Picumatatantram, Vīṇāśikhatantra, Kularatnoddyota, Viśvasāratantram, Kubjikātantram, Kāmakalāvilāsa, Īśānaśivagurudeva, Svacchandatantra, Puraścaryārṇavaḥ, Tārārahasyam, Dhyānabindūpaniṣat, Kulapradīpa, Jñānārṇavatantram, haṭha-yoga-pradīpikā, gheraṇḍasaṃhitā.

I hope my enthusiasm will not die too soon!

Bṛhattantrasāra - yoginīsādhana

Bṛhattantrasāra - yoginīsādhana

athātaḥ sampravakṣyāmi yoginīsādhanottamam
sarvārthasādhanaṃ nāma dehināṃ sarvasiddhidam
atiguhyā mahāvidyā devānāmapi durlabhā 53
yāsāmabhyarccanaṃ kṛtvā yakṣeśo.abhūddhanādhipaḥ
tāsāmādyāṃ pravakṣyāmi surāṇāṃ sundarīṃ priye
asyā abhyarcanenaiva rājatvaṃ labhate naraḥ 54

53. Now I will tell [about] the highest(ut-tama-) practice(sādhana-) of female deities(yoginī-)called(nāma) the all purposes practice(sarvārthasādhana-) that is conferring powers(siddhi-) to humans(dehin-).
This extremely secret(atiguhya-) great science(mahāvidya-), even for the gods(deva-) [is] difficult to obtain(durlabha-).


54. I will tell(pravakṣyāmi) to Sundarī, oh dear(priyā-), [that] of whose(yā-) worship(abhyarcchana-) he is doing(kṛtvā) [he] becomes(abhūt) the master over demons(yakṣeśa-) that guard the treasures of these(tāsām) goddesses(surā-).

By the very(eva) worship(abhyarcchana-) of her(asyā) the man(nara-) obtain(labhate) sovereignity(rāja-tva-).

I am not very happy with the verse 54, so please comment on it. I had troubles fitting Accusative of Sundarī in it.

Signs of blamable guru in Bṛhattantrasāra

I have started to look through this text few days ago and picked the part that seemed at the moment an interesting one. In the mean time I changed my mind because of abundance of physical signs considered. A bit disappointing for my taste. The difficulty of the text, for me as a beginner, comes from the variety of styles employed by the texts quoted in this huge work.

Here is the Sanskrit text considered:

atha nindyagurulakṣaṇam :

kriyāsāra samuccaye :
śvitrī caiva galatkuṣṭho netrarogī ca vāmanaḥ |
kunakhī śyāvadantaśca strījitaścādhikāṅgakaḥ || 21 ||
hīnāṅgaḥ kapaṭo rogī bahvāśī bahujalpakaḥ |
etairdoṣairvimukto yaḥ sa guruḥ śiṣyasammataḥ || 22 ||

yāmale :
abhiśaptamaputrañca kadaryaṃ kitavaṃ tathā
kriyāhīnaṃ śaṭhañcāpi vāmanaṃ gurunindakam || 23 ||
jalaraktavikrārañca varjayenmatimān sadā |
sadā matsarasaṃyuktaṃ guruṃ tantreṇa varjayet || 24 ||

vaiśampāyana saṃhitām :
aputromṛtaputraśca kuṇṭhī ca vāmanastathā |
ityādyapi bodhyamiti || 25 ||

And the translation. I will not analyze the text word by word because is not much to analyze.

Now, the signs of blamable guru:
21-22
In The compendium on the essence (sāra) of rite:
[Having] white spots on skin or aggravated white spots and eye sickness and [is] dwarfish and having bad nails and dark(bad?) teeth and subdued by women and having some redundant member,
crippled, cheating, many sicknesses, very talkative he who is free of these vices [should be considered guru] by the disciple.

In yāmala:
23-24
Defamed and son-less, avaricious, gambler, in the same way having the business lost and even deceitful, dwarfish and who blame [other] gurus,
and [suffering of] alteration of blood or urine, the intelligent should always avoid. Always the guru attached to intoxicants he should avoid by [the prescriptions of this] tantra.

In vaiśampāyana saṃhitā
25. Son-less and with deceased sons and stupid and dwarfish this kind and others are to be considered.

Two more ślokas from Hevajra Tantra

The sanskrit text:
yena yena hi badhyante jantavo raudrakarmaṇā |
sopāyena tu tenaiva mucyante bhavabandhanāt ||

rāgeṇa badhyate loko rāgeṇaiva vimucyate |
viparītabhāvanā hyeṣā na jñātā buddhatīrthakaiḥ ||
(he. ta. II.2.50-51)

yena=I. sg. by which;
hi= certainly;
badhyante=ps.3. pl. are bound;
jantavaḥ=N. pl. living beings;
raudrakarmaṇā=I. sg. by terrible magic rite;
sopāyena=I. sg. by being accompanied;
tu=but;
tena=I.sg. by that;
eva=very;
muncyante=ps. 3. pl are freed;
bhavabandhanāt=Ab. sg. from the binding of existence;

rāgeṇa=I.sg. by passion;
badhyate=ps. 3. sg=is tied;
lokaḥ=the world;
rāgeṇa=I.sg. by passion;
eva=aug.;
vimucyate=ps. 3. sg is freed;
viparītabhāvanā=N.f.sg. reversed/inverted producing/causality;
hi=indeed;
eṣā=N.f.sg. that;
na=not;
jñātā=N.f.sg known;
buddhatīrthakaiḥ=I. pl. "tantraphobic" Buddhists.

Few notes here. I initially translated buddhatīrthaka by "non Buddhists" because I found in the dictionary "MW - an adherent or head of any other than one's own creed Buddh. Jain." as a meaning for tīrthika. I had some doubts from the very start but I had to translate it one way or the other. Now, thanks to Mr. Iain Sinclair who took some time to comment on this issue on his blog, I adopted the current translation.

The english translation:
50.
By terrible magical act by which certainly
the living beings are bound
accompanied by the that very [act]
they are freed from the binding of the existence.
51.
By passion the world is tied,
by passion also it is freed.
This inverted causality
is not known by "tantraphobic" Buddhists.

Hevajra tantra śloka

ekārākṛti yaddivyaṃ madhyevaṃkāra bhūṣitam |
ālayaḥ sarvasaukhyānāṃ buddharatnakaraṇḍakam ||
(he.ta. II.3.4)

ekārākṛti=N. sg. the shape of the letter "e";
yad=N.sg. which;
divyaṃ=N. sg. celestial, divine;
madhye=L. sg. in the center;
vaṃkāra=the sillable vaṃ;
bhūṣitam=N. adorned;
ālayaḥ=N. sg. dwelling, house;
sarvasaukhyānāṃ=G.pl.of all enjoyments;
buddha-ratna-karaṇḍakam=N. sg. the basket of Buddha jewels;

Here is mine translation of this sanskrit verse:

The divine shape of the letter "e",
which is in the center [and] adorned by "vaṃ" sillable
is the dwelling of all enjoynments,
the basket of Buddha jewels.

Few academic resources on Vajrayana

The Vajrayana Research Resource. Here you can find huge resource on tantric Buddhism.
Dhīḥ journals - Table of Contents - Sarnath Buddhist Research Institute very useful if you want to order.
Yo can order them and much more on www.bibliaimpex.com.

Centre for Tantric Studies