ཚོགས་ཀྱི་བདག་པོ་ཆེན་པོའི་རྒྱུད།

The Tantra of Great Gaṇapati

Mahāgaṇapatitantra

tshogs kyi bdag po chen po’i rgyud

Toh 666

Degé Kangyur, vol. 91 (rgyud ’bum, ba), folios 193.a–199.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Dīpaṁkaraśrījñāna
Gyalwé Jungné

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2023

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co.

Summary

s.1

The Tantra of Great Gaṇapati is a work in fifteen chapters that detail offering rites, mantra recitation practices, and meditation practices for propitiating various forms of the elephant-headed deity Gaṇapati.

ac.

Acknowledgements

ac.1

This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Adam C. Krug and then checked against the Tibetan and edited by Ryan Conlon.

ac.2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

i.1

The Tantra of Great Gaṇapati is a compendium of ritual instructions for the performance of offering rites, mantra recitation, and meditation practices related to the elephant-headed deity Gaṇapati. The text is divided into fifteen chapters. The topics covered in these chapters include instructions for the construction of Gaṇapati’s maṇḍalas, instructions for making various images of Gaṇapati, the ritual applications that correspond to those images, descriptions of various forms of Gaṇapati and the deities that accompany him in his maṇḍala, and a handful of instructions on the “selection of mantra syllables” (Skt. mantroddhāra; Tib. sngags btu ba), for mantras associated with Gaṇapati.1

i.2

Gaṇapati enjoys a rich mythology in purāṇa literature, where he is identified as one of two primary sons of the divine couple Śiva and Pārvatī. As a result of his popular identification with Hindu traditions, Gaṇapati’s important role as a Buddhist deity is often overlooked. There is archeological evidence at the Buddhist cave vihāra complex outside of Aurangabad, Mahārāṣṭra2 of Gaṇapati’s involvement in Buddhist ritual life in South Asia from as early as the sixth and seventh centuries ᴄᴇ. Here, in a small chapel at the entrance to a Buddhist monastic complex carved into the rock cliffs outside of the city, Gaṇapati appears flanked by Durgā in her forms as the buffalo demon-slaying goddess (mahiṣāsuramardinī) and a semi-wrathful form of the goddess Cāmuṇḍā. He is also accompanied by depictions of the Seven Mothers (Saptmātṛkā) and two Buddha images.3 The level of Buddhist participation in the Gaṇapati cult in India requires more research, but it is supported by the existence of Gaṇapati shrines such as the one found at the Aurangabad cave complex. Both works devoted to this deity in the Tibetan Kangyurs‍—The Tantra of Great Gaṇapati (Toh 666) and The Heart Mantra of Gaṇapati (Toh 665)4 ‍—provide additional textual evidence of his importance to Indian Buddhist traditions.

i.3

While The Heart Mantra of Gaṇapati appears in the Phangthangma5 and Denkarma6 royal catalogs of Tibetan translations under the abridged title ’phags pa tshogs kyi snying po, neither of these catalogs contains any mention of The Tantra of Great Gaṇapati. The Tantra of Great Gaṇapati also does not appear to be included among the various works on Gaṇapati that were incorporated into the compendia of dhāraṇīs translated into Chinese from the seventh century.7

i.4

Tarthang Tulku’s catalog to The Nyingma Edition of the sDe-dge bKa’-’gyur and bsTan-’gyur notes that Bütön (Bu ston rin chen grub, 1290–1364) questioned the authenticity of this text.8 This may explain why the text’s colophon does not follow the usual conventions but is rendered instead in verse as follows:

i.5

“The Indian preceptor Dīpaṁkaraśrījñāna

Arrived from India carrying this

For the sake of worldly siddhis.

He entrusted it to Gyalwé Jungné.

i.6

This tantra fulfills wishes.”

i.7

The emphasis placed here on the fact that Atiśa arrived with this text from India (rgya gar yul nas) appears to be some form of response to the text’s contested status, as noted by Bütön, and to justify including it in the Kangyur as an authentically Indic work.

i.8

This translation is based on the version of The Tantra of Great Gaṇapati that appears in the “Tantra Collection” (rgyud ’bum) of the Degé Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur. Unfortunately, no known Sanskrit version of the text appears to have survived. Christopher Wilkinson’s English translation of the text was also consulted.9

The Tantra of Great Gaṇapati

The Translation

[F.193.a]

1.1

Homage to Lokeśvara.

Chapter 1: The Arising of Siddhi

1.2

After one has paid homage to glorious great Gaṇapati

And glorious Gaṇapati is pleased, one should

Place the statue in [F.193.b] a square maṇḍala

And perform the offering for six months.

1.3

One will have the same good fortune in this life

As a divine universal emperor.

One will incur great merit.

One’s wealth will equal that of the gods.

1.4

One’s lifespan will greatly increase.

Humans and other beings will be under one’s control,

And even the gods will become one’s servants

And obey one’s commands.

1.5

The nāgas will also obey one’s commands

And accomplish any task like servants.

The pleasure one will experience will be

Greater than the pleasures of the god realms.10

1.6

The great deity Great Gaṇapati will create11

Emanation bodies that consecrate fortunate

Disciples who have attained siddhi.

When one attains the highest supreme siddhi,

1.7

One becomes extremely powerful, and it

Increases wealth like a wish-fulfilling jewel.

The person who performs this offering to the benefactor

Of the world, the god of gods, will attain siddhi.

1.8

This is chapter 1 in “The Tantra of the Great Deity Gaṇapati,” “The Arising of Siddhi.”

Chapter 2: Instructions on the Mantra for the Deity’s Siddhi

1.9

Make a square maṇḍala

In a secluded place as follows:

Smear the ground with cow dung making it

Smooth and soft, and place a statue of Gaṇapati

1.10

In the center of its raised middle section.

Scatter white flowers on it,

Get naked, adopt the form

Of Vināyaka, and perform the offering.

1.11

Adopt a six-month observance 12

And perform 108 mantra recitations

Three times each day.

All one’s hopes will be fulfilled, and

1.12

Everything one wishes will come to pass.

Place the glorious and auspicious syllable oṃ

At the beginning of the mantra.

Place the syllable that grants siddhi

1.13

Like a wish-fulfilling jewel

Next in line.

Recite the syllable that is

Like the sun after that.

1.14

Use the first syllable

Of the Tathāgata’s name.

Recite the first consonant

At the end of that.

1.15

Recite the precious syllable svā

And the activating syllable hā.

This is how13 one who seeks siddhi [F.194.a]

Should recite the secret mantra.

1.16

This is chapter 2 in “The Siddhi Practice of the Great Deity,”14 “Instruction on the Mantra for the Deity’s Siddhi.”

Chapter 3: A Description of Gaṇapati

1.17

Ganapaṭi is described as follows:

Gaṇapati’s body is white,

He has the head of an elephant,

And one of his tusks is broken.

1.18

He holds a radish in his right hand,

He is mounted upon a rat,

His body is adorned with jewels, and

He is crowned with a crescent moon.15

1.19

He is radiant and sends forth rays of light.

He has a beautiful complexion and color, a big belly, and is clad in jewelry.

1.20

This is chapter 3 in “The Tantra of Accomplishing Siddhi”, “A Description of Gaṇapati.”

Chapter 4: The Practice of One-Faced, Four-Armed Gaṇapati

1.21

A skilled person should pick white flowers on a day during the lunar month Puṣya and draw the image of Gaṇapati, depicting him with a white complexion and the head of an elephant, holding a radish in his right hand and a precious jewel in his left hand, with a big belly, adorned with all his ornaments, and seated on his throne atop a rat and a lunar disk. Then one should place the image in the center of the maṇḍala facing oneself, adopt the form of Vināyaka, and perform the offering.

1.22

This is chapter 4, “The Practice of One-Faced, Four-Armed Gaṇapati.”

Chapter 5: A Teaching on Gaṇapati’s Mudrā

1.23

Gaṇapati is in the northeast. He has a white complexion, the head of an elephant, a rat for his mount, and three eyes. He wears a crescent moon. His right hands hold a radish and battle-axe, and his left hands hold a trident and skull bowl.

1.24

For the Gaṇapati mudrā, the left hand is clenched in a fist with the forefinger and middle finger extended and the forefinger is bent so that it grasps the joint of the middle finger.

1.25

This is chapter 5, “A Teaching on Gaṇapati’s Mudrā.”

Chapter 6: A Teaching on Great Gaṇapati’s Mantra

1.26

The mantra is taught as follows:

Place the glorious syllable oṃ at the beginning.

Write16 the precious wish-fulfilling

Jewel syllable after that.

1.27

The first consonant of the first class

Should be written after that.

Adorn the first letter of the Tathāgata’s

Name [F.194.b] with the eighth vowel.

1.28

Bring the first consonant syllable

To mind and mentally write it.

Write the third member of the third class 17

And the fourth of the first class.

1.29

Write the third member of the seventh class,

And add it after the first member of the third.

The fifth member of the fourth class accompanies

The wish-fulfilling jewel syllable, and is

1.30

Adorned with the third vowel.

Then, pronounce the third of the fourth group,

And write the syllable for

Attaining siddhi after that.

1.31

The fierce mantra syllable

Is pronounced at the end of all of them.

Lokeśvara himself grants

The siddhi of this secret mantra.

1.32

It will fulfill every need.

1.33

This is chapter 6, “A Teaching on Great Gaṇapati’s Mantra.”

Chapter 7: A Teaching on the Name Mantra

1.34

Now there is the additional teaching on

The heart mantra for accomplishing siddhi

Called the name mantra that

Accomplishes all the siddhis.

1.35

Take śrī and the syllable yaṃ and place

Them at the beginning where it says oṃ.

Write the wish-fulfilling jewel syllable and

Adorn it with the solar syllable after that.

1.36

Write the sixth vowel next and

Ornament it with a nāda and bindu.

Pronounce the first syllable

Of the name after that.

1.37

Write the fifth member of the fourth group

And then the first member of the fifth group.

Write the first syllable of the Tathāgata’s name,

The wind element syllable, and

1.38

Ornament it with the eighth vowel

After that.

Pronounce the two pacification

Seed syllables at the end.

1.39

The name mantra

Accomplishes all one desires.

1.40

This is chapter 7, “A Teaching on the Name Mantra.”

Chapter 8: The Gaṇapati Offering

1.41

Now I will explain further.

Pluck some white flowers by the root

On a day during the lunar month of Puṣya.

The statue of Gaṇapati should be

1.42

Made by a skilled person

Out of pure white sandalwood.

It should be one thumb-length high,

Have a big belly, four arms, [F.195.a] and be well made.

1.43

Place it in a container made of precious materials.

When the full moon is out, one should

Clean the area inside, where the image is located,18

So that it is clean, sparkling, and beautiful.

1.44

Wash it with a vase19 containing

Scented water and a cleaning solution

Of perfume made of white flowers.

Immediately after,

1.45

Invite him into the center of the maṇḍala

And present the white flowers to him.

Present him with a large bali offering

Of radishes and laḍḍus,

1.46

And then perform an offering with incense,

Perfume, lamps, and divine foods.

1.47

For the mantra, one should present a bali offering to Gaṇapati consisting of radishes, laḍḍus, water, and the three white offerings, and also offer incense and flowers. After it is performed in this way, nothing can pose an obstacle.

1.48

This is chapter 8, “The Gaṇapati Offering.”

Chapter 9: A Description of the Food for Attaining Siddhi

1.49

The term radish refers to

A mustard root with eight flavors

That is the best of all foods

And has the best flavors.

1.50

These are bitter, sour, astringent,

Sweet, spicy, and salty flavors,

As well as juicy and savory.20

They are antidotes to the eight types of illness.

1.51

They are helpful for all diseases and illnesses

Related to bile, phlegm, a mixture of the two,

Blood, lymph, indigestion, and wind.

No other food compares to it.

1.52

It can make even the lips of the gods quiver.

It is the food that grants siddhi and

One should offer it to Gaṇapati.

The term laḍḍu refers to a type of food

1.53

Containing the three sweets and the three fruits,

That is sprinkled with a delicious fragrance,

Rolled into a dough ball,

Boiled in milk and butter, and

1.54

Used as a great bali offering to the gaṇas.

Offer it to Gaṇapati along with

Various common foods such as

Butter, pastries, and the three sweets.

1.55

These are the offerings to Gaṇapati.

1.56

Place the statue of Gaṇapati in the palm of your right hand and recite the mantra one hundred thousand times without allowing your mind to wander. [F.195.b] If one incants the radish with the mantra and offers it to Gaṇapati, one’s merit in this lifetime will equal to that of a universal emperor. If one offers white flowers, one will not be defeated by kings and the like. One will gain a high rank such as king, and kings, ministers, and others will be brought under one’s control.

1.57

This is chapter 9 on “A Description of the Food That Grants Siddhi.”

Chapter 10: Practices for Becoming a King and the Like

1.58

Now I will present the ritual instructions.

Make a statue of Great Gaṇapati

Holding a wish-fulfilling jewel in his hands

Out of the precious material known as silver.

1.59

Make a maṇḍala measuring one cubit across

And scatter precious stones and white flowers on it.

Recite the mantra one hundred thousand times,

And illness and suffering will be pacified.

1.60

A skilled person should make a Gaṇapati statue out of crystal

And conch shell according to the following procedure.

It will remove all types of suffering.

Make the Gaṇapati statue

1.61

One thumb-length in height

Out of precious crystal, and

Recite the senapra… vidyāmantra

One hundred thousand times,

1.62

While polishing the crystal statue.

Then, on a day during the lunar month

Of Puṣya, one should face east,

Put on white robes, wash, place one’s

1.63

Hands together, and mentally supplicate the deity.

If some obstructing being is causing one harm,

One should place the crystal statue on top of

A mirror so that it does not move or wobble.

1.64

Then one should bathe, face east,

And the robber or spy21

Will appear in the mirror,

And be identified.

1.65

If one recites the nāga kuru vidyā

One hundred thousand times

While making offerings and illuminating

The crystal statue of Gaṇapati,

1.66

Simply showing this statue to someone

Afflicted by illness and suffering

Will cure them of any illness

And free them from suffering.

1.67

That is the great pacification ritual.

1.68

Make a statue of Great Gaṇapati

Out of the precious gold.

Open its eyes on a day during Puṣya,

Make offerings to it and consecrate it. [F.196.a]

1.69

Recite the vara mantra

One hundred thousand times,

And all the wealth of the household in which

The statue resides will increase.

1.70

When they see the golden Gaṇapati,

Obstructing beings will give you riches.

Obstructing beings will be unable to cause harm,

And will present offerings fit for a king.

1.71

A rain of precious substances will fall in the

Location where the golden Gaṇapati resides.

All kings of obstructing beings will22

Give all their wealth

1.72

To the golden Gaṇapati,

And one will become wealthy.

The qualities that constitute a

Superior Gaṇapati statue are

1.73

That it reveals treasures concealed by yakṣas,

It will ensure one’s possessions always increase

In this life and in future lives, and

It causes the lord of wealth, Vaiśravaṇa,

1.74

To honor one like a king.

Place the statue of glorious Gaṇapati

In a square maṇḍala.

Recite the bhaga mantra

1.75

One hundred thousand times, and

One will attain siddhi in this life.

It will grant whatever one desires,

And the power of the king of gods

1.76

Will be bestowed upon the practitioner.

The compassionate glorious Gaṇapati and his

Multitude of compassionate ones will protect one

From poverty with their compassionate nature.

1.77

Draw the Great God of Wealth

On a piece of silk or a piece of cloth,

Open its eyes on a day during Puṣya,

And good fortune will come to the location

1.78

Of the household in which it is placed.

A skilled person should make a well-crafted

Gaṇapati statue out of copper.

Place it on top of a maṇḍala

1.79

On ground that has been smeared with red sandalwood.

Make an offering of bandhūka flowers,

Rubies, and all manner of red flowers

While reciting the bruṃ vidyāmantra,

1.80

And one will enthrall a king’s daughter,

A goddess, a female nāga,

A kinnara’s daughter, [F.196.b]

Or a reputable brahmin’s daughter.

1.81

She will be extremely beautiful, respectful,

And will obey your command like a servant.

Relying upon immeasurably superior

Statues such as these can allow one to

1.82

Gain siddhis simply by making offerings.

Make a statue of Gaṇapati

Out of precious materials

And place it on top of the maṇḍala.

1.83

Recite the ratnasiddhi vidyā

One hundred thousand times,

And it will allow one to discover buried treasures

And indulge in whatever one desires.

1.84

This is chapter 10 in “The Tantra of Great Gaṇapati,” “Practices for Becoming a King and the Like.”

Chapter 11: Great Gaṇapati’s Maṇdala

1.85

Glorious Great Gaṇapati is

Very fierce with a fierce grimace.

He has the heart of a buddha, the head of an animal,

And the face of a young elephant

1.86

With three eyes and four tusks.

He has four arms, four feet, and bears a large nāga.

The first hand holds a white tusk, and

The hand below it holds a noose. The left hands

1.87

Hold a battle-axe and three-pointed khaṭvāṅga.

He is dark blue and has a huge belly.

This statue of Gaṇapati should be cast

In molten bell metal and bronze.

1.88

Consecrate it on a day during Puṣya.

For the meditation and practice,

Choose a location to construct the maṇḍala

And draw a maṇḍala with nine sections.

1.89

Include the gates and porticos.

Draw a lotus with eight petals in the middle on which

Gaṇapati tramples the target of the rite.

He is seated on a moon disk

1.90

In nondual union with his consort.

Her name is Arcikarī,

And she is known as the Vajra Sow-Faced One.

She holds a battle-axe and a cup

1.91

Filled with blood that she offers to her lord.

1.92

The Lord of the Three Realms is in the eastern section, which is yellow. He holds a radish and a sword.

1.93

The great yakṣa Vajratuṇḍa is in the southern section, which is blue. He has the face of Mahādeva,23 holds a mace and hammer, and is black.

1.94

The yakṣa king Lord of Clouds is in the western section, which is red. He is red and holds a noose and a billowing cloud full of water. [F.197.a]

1.95

The yakṣa lord Abode of Wealth is in the northern section, which is green. He is green and holds a mace and a jeweled khaṭvāṅga.

1.96

Vināyaka,24 the Lord of Obstructing Beings, is in the northeastern section, which is white. He has the face of an elephant, holds a trident and a radish, and is black.

1.97

Rudra, Lord of Pretas, is in the southeast section, which is red. He holds an axe and an intact skull, and he is black.

1.98

Cloud Light is in the southwest section, which is black. He holds a billowing cloud with a flashing thunderbolt beneath it with both hands.

1.99

Curved Trunk Vināyaka, the King of Obstructing Beings, has an elephant trunk and is in the northwest section, which is black. He holds a trident and a dry skull that has a radish inside and is full of flesh.

1.100

The eight nāga kings who obey these deities are the nāga kings Abala, Varuṇa, Śaṅkhapāla, Takṣaka, Kulika, Ananta, Padma, and Mahāpadma.

1.101

The great king Dhṛtarāṣṭra is at the eastern gate, Virūḍhaka is at the southern gate, Virūpākṣa is at the western gate, and Vaiśravaṇa is at the northern gate. The colors of their bodies are white, blue, red, and green, respectively, and each of them holds a precious jewel and a sword. Their consorts are not depicted.

1.102

Make a wax effigy of the enemy that is thin, black, and has disheveled hair,25 and place it inside a triangular killing maṇḍala to the northeast of the drawing. Smear it with sesame oil, write the family name in the center, place it there, and tie a cord made from the hair of a corpse around its neck.

1.103

After you have done that, set up bali offerings of laḍḍu and radishes for each of the eight great yakṣas as well as red bali offerings that contain fish and onions for each of the eight great yakṣas. Prepare a single large bali offering for the eight great nāgas and one for each of the four great kings. If one cannot afford that, prepare a single large bali. Present divine food offerings to each of them. One should also set out wrathful substances such as [F.197.b] a wolf’s skull, black cumin, mustard seed, white mustard seed, and black mustard seed.

1.104

This is chapter 11, “Great Gaṇapati’s Maṇdala.”

Chapter 12: The Meditation System

1.105

Now I will explain further.

A meditation system like this has never

Appeared before and will not appear again‍—

It is a well-kept secret, and one should practice it.

1.106

The nature of yaṃ is emptiness. Hūṁ

Arises out of that and its nature is appearance.

Ya is the seed syllable of the eight gaṇas,

Who are generated from their name mantras.

1.107

The wrathful one’s emanations fill the three-thousandfold world.

Light rays gather and coalesce in the initial syllable hūṁ.

Then, one generates Great Gaṇapati, who

Appears for the benefit of beings in his complete

1.108

Form as a terrifying great wrathful being

With his consort and retinue.

One generates the eight nāgas out of eight phuḥ syllables

And the wrathful kings are likewise

1.109

Generated from the syllable bhai and their names.

Draw them in with light rays, and use

Jaḥ and jaḥ’s expanding and contracting light rays,

Hūṁ and the hūṁ mantra,

1.110

And the hook mudrā to draw them in.

Have them assume their full power.

Perform the offering and the bali offering.

Augment their heart mantras with

1.111

The mantra baliṃ gṛhṇa kha.

1.112

This is chapter 12, “The Meditation System.”

Chapter 13: The Arising of the Secret Mantras of the Great Yakṣas

1.113

The king of mantras is as follows:

For its vowels and consonants,

Write the first followed by the fourth.

Place the fifth member of the fourth next.

1.114

Imagine the wish-fulfilling

Jewel syllable after that,

And recite the first syllable of

The Tathāgata’s name after that.

1.115

Ornament it with the eighth vowel.

Add the second vowel to

The attracting syllables

And the wind element syllable

1.116

That is called the victorious king.

Add the second vowel

To the wish-fulfilling jewel syllable.

Write the sun syllable

1.117

And then the fifth of the fourth class.

Ornament that with the eighth vowel.

Adorn the fourth syllable of the second [F.198.a]

Class with the fourth vowel.

1.118

Add the fourth of the fifth syllable

And the fifth of the third syllable.

Ornament the first syllable of the fourth

Class with the fourth vowel.

1.119

Add the wind element

Syllable after that.

Pronounce the precious syllable

And the action syllable at the end.

Great Gaṇapati’s root mantra

Grants everything one desires.

1.120

The mantras of the eight yakṣas

Are ya and so forth,

Yaya and so forth,

Vaṃ26 and so forth,

1.121

Vināyaka and so forth, bhaira and so forth, hūṁ, and tri. The eight are flanked by hūṁ and phaṭ, which makes them vital energy heart mantras.27

1.122

One generates the nāga mantras

From their names and adds oṃ and hūṁ phaṭ.

1.123

The mantras of the great kings are the mantras bhai, bhi, and bha.28

1.124

This is chapter 13, “The Arising of the Secret Mantras of the Great Yakṣas.”

Chapter 14: The Fierce Killing Mantra

1.125

For the mantra to attract a target,

Recite śatrūṃ nṛja nija

With ya, kṣa, ka, la

Ma, hā, bhairabhe,

1.126

Tri, rā, and ca

Many times.

One should use the eight yakṣa mantra

To excavate an enemy’s soul stone.29

1.127

Then, one should burn the soul stone

And trample the soul stone.

For the king of impelling 30 mantras,

Recite the invocation

Ya, kṣa, ka, la,

1.128

Ma, hā, bhairabhe,31

Deva, yakṣa, yama,

Nāga nāga thumrilaya,32

The target’s name, thumrilaya

1.129

And yaya.

For the killing mantra,

Recite the phrase as above

Beginning with ma, hā,

1.130

Bhairabhe,33 yakṣa, and the like

Followed by two

Nāśaya nāśaya,

Cūrnaya cūrnaya,34

1.131

Nāgayakatra māraya,

Hana and cakra twice,

Vināyaka35 ji bhindha,

And tantakara, [F.198.b]

1.132

The target’s name, māraya,

And then hūṁ hūṁ phaṭ phaṭ.

1.133

This is chapter 14, “The Fierce36 Killing Mantra.”

Chapter 15: Praising Gaṇapati

1.134

There is also the following fierce mantra:

1.135

1.136

Make a statue of Great Vināyaka

Out of bell metal or pure copper,

Consecrate it, and make offerings to it.

Place it on top of an effigy of the enemy

1.137

So that it acts as Gaṇapati’s seat,

And the enemy will surely die.

Rites that employ it are also

Said to be highly effective.

1.138

Make a statue of Gaṇapati out of sandalwood or jewels, consecrate it, and make offerings to it. If one wants to stop a hailstorm, make a statue of Vāyu and Varuṇa, the Lords of Hail. Make an effigy of a cloud and a statue of a dragon and press it down as Gaṇapati’s seat. Imagine yourself trampling it as well while reciting the mantra that begins hika candra and the hail will stop. One should scatter white mustard seeds in the directions.

1.139

If one wants to cause hail, make a clear drawing of a water and cloud maṇḍala, visualize Gaṇapati riding a dragon, and imagine them as one’s servants.

1.140

To prepare the secret substances,

Make a dough using powdered iron,

Gold, copper, rainwater, and rice flour.

1.141

Form it into hailstones the size and shape you desire, anoint them with blood, and do this many times over for forty-nine days. Place them inside a crow’s skull,37 cover the crow’s skull with clouds, and write the mantra on it.

1.142

For the third stage, set out the materials to support the rite. Recite the mantra that begins bruṃ bruṃ bhariśaya one hundred thousand times. Three, seven, or eight of the hailstones inside the crow’s skull will emerge. One should bring them to the enemy’s territory. [F.199.a] Recite the mantra after the repelling mantra and it will fall on the enemy. If it does not hail, hide the Gaṇapati statue in the middle of the enemy’s territory with its head facing down and its feet facing up, and it will immediately hail. Hail the size of kalandaka bird eggs and red-colored hail the size of deer testicles will fall for a long time. This will happen because bruṃ is a mantra that destroys crops.

1.143

If you want to eliminate them, do not remove the statue and the crow skull. It will hail every day, and they will leave. Present offerings to the Gaṇapati statue. Perform one hundred and eight mantra recitations that are flawless from start to finish using a jewel rosary. Bathe, and ask Gaṇapati to be present in the center of one’s own maṇḍala.

1.144

Gaṇapati accomplishes limitless

Supreme acts such as that.

Homage to joyous, glorious Gaṇapati!

Homage to great, glorious Gaṇapati!

Homage to the glorious, great, peaceful, and wrathful one!

1.145

This is chapter 15 in “The Arising of Siddhi Tantra,” “Praising Gaṇapati.”

1.146

This concludes “The Gaṇapati Tantra: Arising of Siddhi.”

Colophon

c.1

The Indian preceptor Dīpaṁkaraśrījñāna

Arrived from India carrying this

For the sake of worldly siddhis.

He entrusted it to Gyalwé Jungné.

c.2

This tantra fulfills wishes.

ab.

Abbreviations

C	Choné (co ne)
D	Degé (sde dge bka’ ’gyur)
H	Lhasa (lha sa/zhol)
J	Lithang (li thang)
K	Kanxi (kang shi)
N	Narthang (snar thang)
S	Stok Palace (stog pho ’brang)
U	Urga (phyi sog khu re)
Y	Yongle (g.yong lo)

Notes

n.1

Butön Rinchen Drup (Bu ston rin chen grub 1290–1364) includes a complete version of the Gaṇapati mantra as he received it in his Collection of Dhāraṇīs from the Four Classes of Tantras of the Secret Mantra (gsang sngags rgyud sde bzhi’i gzungs ’bum). The mantras that appear in The Tantra of Great Gaṇapati are scattered across a handful of different chapters. In this sense, they are not presented as a single Gaṇapati mantra, but as a collection of various Gaṇapati mantras. The Gaṇapati mantra, according to Bütön, is as follows:

oṃ ha ratnadhi ratnasiddhi vināyaka baira hūṁ hri hūṁ phaṭ | oṃ hūṁ phaṭ | bhe bhi bha yakṣa mahābherabhe trireca śatrūṁ nṛja nija yakṣa kāma mahābhairave devayakṣam nāganāga thumarilaya yaya mahābhairave yakṣa nāśaya nāśaya | curṇa curṇa tralaya nāgayakatra māraya hana cakra vināyaka jīvaṃ tāntakara hūṁ hūṁ phaṭ phaṭ oṃ vighnabhivabhi sarvavīryā viśvayahṛdam itaya hūṁ citu patu pramarutāya hana hana gṛhṇa gṛhṇa paca paca brahma brahma brahmāya brahmāya hūṁ hūṁ phaṭ phaṭ ||

See Butön Rinchen Drup, gsang sngags rgyud sde bzhi’i gzungs ’bum, in gsung ’bum/ rin chen grub/ (zhol par ma/ ldi lir bskyar par brgyab pa/) vol. 16/ma (New Delhi: International Academy of Indian Culture, 1965–71), 267.a–267.b. This important source was initially accessed through the AIBS database entry for The Tantra of Great Gaṇapati (Toh 666). See The Buddhist Canons Research Database. American Institute of Buddhist Studies and Columbia University Center for Buddhist Studies. Accessed May 31, 2019. http://databases.aibs.columbia.edu.

n.2

The Aurangabad cave complex is not to be confused with the better-known and large cave complexes at Ajanta and Ellora, which are also located in the wider Aurangabad area. The Aurangabad cave complex is found on a hill just outside the city of Aurangabad and is know simply as the “Aurangabad cave complex.”

n.3

This description is taken from Adam Krug’s first-hand observation and documentation of this cave vihāra site. For a thorough study of this important Buddhist archeological site, see Pia Brancaccio 2011.

n.4

Dharmachakra Translation Committee, trans., The Heart Mantra of Gaṇapati, Toh 665/Toh 1084 (84000: Translating the Words of the Buddha, 2023).

n.5

dkar chag ’phang thang ma (Pe cin: mi rigs dpe skrun khang, 2003), p. 30.

n.6

Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur, vol. 206 (sna tshogs, jo), folio 303.a. See also Shyuki Yoshimuri 1950, p. 154.

n.7

This is based on Duquenne’s analysis of these materials. See Robert Duquenne 1988, pp. 321–54.

n.8

Tarthang Tulku 1982, p. 270.

n.9

Christopher Wilkinson 1991, pp. 235–75.

n.10

Following D and S: lha yi longs spyod mnga’ ris las /’dod pa’i longs spyod ’byung bar ’gyur. This translation is tentative.

n.11

Following D and S: lha chen tshogs bdag chen pos bya. This translation is tentative. It is also possible to translate this line as “Mahādeva and Gaṇapati will create.” However, since the chapter colophon does refer to Gaṇapati as a “great deity” (lha chen), this alternate reading is less likely.

n.12

Following D and S: ba ra ta ka zla ba drug. Y, J, and C: ba ra ta ga zla ba drug. This translation is tentative and reads the Tibetan ba ra ta ka as a transliteration of the Sanskrit *vrataka.

n.13

The phrase “this is how” has been added to the English translation for the sake of clarity. No equivalent of this phrase appears in the Tibetan witnesses.

n.14

Following D and S: lha chen dngos grub sgrub pa. Readers should note that the term lha chen translates the Sanskrit mahādeva, which is a common epithet for the Hindu deity Śiva. In this case, however, it most likely refers to Gaṇapati.

n.15

Following D and S: zla ba tshes pa. The Tibetan term zla ba tshes pa translates a number of Sanskrit terms such as “the new moon” (navacandra), “young moon” (abhinavendu), “lunar digit” (candralekhā), and “half moon” (ardhacandra). Here the term likely refers to the “new moon” as well as a “lunar digit,” or the individual phases that the moon passes through as it waxes and wanes. In this case, the description of Gaṇapati wearing a “lunar digit” in his crown describes the first lunar digit of the crescent waxing moon, which is a well-known iconographic component of deities like Gaṇapati who are directly related to the deity Śiva.

n.16

Although it is not explicitly stated here, elsewhere in this “selection of mantra syllables” chapter we see that these instructions pertain to mentally writing Gaṇapati’s mantra, though it is also possible that these instructions would accompany the physical process of writing the mantra.

n.17

Following Y, N, H, and S: gsum pa’i gsum pa. D: gsum pas gsum pa.

n.18

Following D and S: nang gi cha ris sku khrus gsol. This translation is tentative.

n.19

Following Y, J, N, C, H, and S: bum pa yis. D: bum pa yi.

n.20

D: bzhun dang bro mchog che ba yin. S: bzhun dang bro mchog che ba yang. The translation of these two flavors is tentative.

n.21

Following D and S: dza ra pa dang rkun ma ni. This translation is tentative and reads the Tibetan dza ra pa as a transliteration of the Sanskrit term cārapāla.

n.22

Following D and S: bgegs kyi rgyal po thams cad kyis. While the term bgegs kyi rgyal po (Skt. vighnarāja) can function as an alternate name of Gaṇapati, in this case it likely refers to both human kings who act as obstacles and other non-human “kings of obstructing beings” who, like Gaṇapati, rule over retinues of non-human beings that bring about obstacles and misfortune.

n.23

Following Y, K, J, C, and S: ma hA de ba. D: ma he de ba. .

n.24

D: byi na ya ka; Y, J, K, N, C, U, H, and S: bi na ya ka. This transliteration amends the reading in the Tibetan witnesses to the proper Sanskrit spelling of this name, vināyaka.

n.25

Following N, U, and H: skra zing ba. D: skra zed pa.

n.26

The text breaks meter at this point and briefly resumes meter for the nāga mantra section that concludes this chapter.

n.27

D: brgyad la hUM dang phaT kyis mtha’ brten pas srog gi snying po’i. Y, K: brgyad la hUM dang phaT kyis mtha’ brten pa’i srog gi snying po’i. S: brgyad po la hUM dang phaT kyis mtha’ rten pas srog gi snying po’i. The translation of this entire passage on the eight yakṣa mantras is tentative. The text shows some signs of corruption, and only lists seven of the eight opening mantra syllables.

n.28

There are four great kings but the text only provides three mantra syllables.

n.29

This reference to a “soul stone” (bla rdo), a term commonly associated with Tibetan mythology and sorcery that does not have any clear Indic correlate, suggests that this section of the text might derive from a non-Indic source.

n.30

Following N, H, and S: rbad pa. D: sbad pa.

n.31

Following U: bhai ra b+he. D and S: b+he ra b+he.

n.32

Following C: thum rila ya. D and S: thum ril yang.

n.33

D and S: b+he ra b+he. The transliteration is corrected here based on the standard spelling of this term.

n.34

D: nA sha ya na lan gnyis so/ /sha ya tsUr na tsUr na ya. The transliteration and word order in these verses is corrupted and has been restored in this transliteration to the proper duplicate forms of nāśaya nāśaya (“destroy destroy”) and cūrṇaya cūrṇaya (“pulverize pulverize”).

n.35

Following S: bi nA ya ka. D: bi na ya ga.

n.36

Following N and H: drag po. D and S: drag pos.

n.37

D and S: ka ka ki ku’i thod pa’i nang du blugs te. This translation “crow’s skull” for the Tibetan ka ka ki ku’i thod pa is tentative.

Bibliography

Source Texts

tshogs kyi bdag po chen po’i rgyud (Mahāganapatitantra). Toh 666, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 193.a–199.a.

tshogs kyi bdag po chen po’i rgyud (Mahāganapatitantra). Stok Palace Kangyur vol. 105 (rgyud, pha), folios 168.a–175.b.

tshogs kyi bdag po chen po’i rgyud (Mahāgaṇapatitantra). bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House) 2006–9, vol. 91, pp. 707–25.

Reference Works

Butön Rinchen Drup (bu ston rin chen grub). gsang sngags rgyud sde bzhi’i gzungs ’bum. In gsung ’bum/ rin chen grub/ (zhol par ma/ ldi lir bskyar par brgyab pa/) vol. 16/ma. New Delhi: International Academy of Indian Culture, 1965–71.

Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

dkar chag ’phang thang ma. Pe cin: mi rigs dpe skrun khang, 2003.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. Delhi: Motilal Banarsidass Publishers, 2004.

Lancaster, Lewis R. The Korean Buddhist Canon, accessed May 31, 2019, http://www.acmuller.net/descriptive_catalogue/index.html.

Monier-Williams, Sir Monier. A Sanskrit-English Dictionary Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Delhi: Motilal Banarsidass Publishers, 2005.

Negi, J.S. Tibetan-Sanskrit Dictionary (Bod skad legs sbyar gyi tshig mdzod chen mo). Sarnath: Dictionary Unit, Central Institute of Higher Tibetan Studies, 1993.

Resources for Kanjur and Tanjur Studies, Universität Wien, accessed May 31, 2019. http://www.rkts.org.

The Buddhist Canons Research Database. American Institute of Buddhist Studies and Columbia University Center for Buddhist Studies. Accessed May 31, 2019. http://databases.aibs.columbia.edu.

Tulku, Tarthang. The Nyingma Edition of the sDe-dge bKa’-’gyur/bsTan-’gyur Research Catalogue and Bibliography, vol. 2. Oakland, CA: Dharma Press, 1982.

Yoshimuri, Shyuki. bka’ bstan dkar chag ldan dkar ma/ dbu can bris ma/. Kyoto: Ryukoku University, 1950.

Western Languages

Brancaccio, Pia. The Buddhist Caves at Aurangabad: Transformations in Art and Religion. Leiden: Brill Publishers, 2011.

Duquenne, Robert. “Gaṇapati Rituals in Chinese,” Bulletin de l’École française d’Éxtrême-Orient, 77 (1988): 344–45.

Wilkinson, Christopher. “The Tantric Gaṇeśa: Texts Preserved in the Tibetan Canon.” In Robert L. Brown, ed. Gaṇeśa: Studies of an Asian God. Albany: State University of New York Press, 1991, pp. 235–75.

Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

This term is attested in a manuscript used as a source for this translation.

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

Abala

a ba la

ཨ་བ་ལ།

abala RP

g.2

Abode of Wealth

nor gnas

ནོར་གནས།

g.3

activating syllable

las kyi yi ge

ལས་ཀྱི་ཡི་གེ

g.4

Ananta

mtha’ yas

མཐའ་ཡས།

ananta AD

g.5

Arcikarī

a rtsi ka ri

ཨ་རྩི་ཀ་རི།

arcikarī RP

g.6

astringent

bska ba

བསྐ་བ།

kaṣāya AD

g.7

bali offering

gtor ma

གཏོར་མ།

bali AO

g.8

bandhūka

ban+du ka

བནྡུ་ཀ

bandhūka RP

g.9

bile

mkhris pa

མཁྲིས་པ།

pitta AO

g.10

bindu

thig le

ཐིག་ལེ།

bindu AO

g.11

bitter

ཁ།

tikta AD

g.12

brahmin

bram ze

བྲམ་ཟེ།

brāhmaṇa AO

g.13

class

sde tshan

སྡེ་ཚན།

varga AO

g.14

Cloud Light

sprin gyi sgron ma

སྤྲིན་གྱི་སྒྲོན་མ།

g.15

crescent moon

zla ba tshes pa

ཟླ་བ་ཚེས་པ།

g.16

Curved Trunk Vināyaka

log ’dren sna yon

ལོག་འདྲེན་སྣ་ཡོན།

g.17

Dhṛtarāṣṭra

yul ’khor srung

ཡུལ་འཁོར་སྲུང་།

dhṛtarāṣṭra AO

g.18

Dīpaṁkaraśrījñāna

dI paM ka ra shrI dz+nyA nas

དཱི་པཾ་ཀ་ར་ཤྲཱི་ཛྙཱ་ནས།

dīpaṁkaraśrījñāna RP

g.19

eight gaṇas

tshogs brgyad

ཚོགས་བརྒྱད།

g.20

eight supreme flavors

ro mchog brgyad

རོ་མཆོག་བརྒྱད།

The eight supreme flavors are bitter (Tib. kha, Skt. tikta), sour (skyur, āmla), astringent (bska ba, kaṣāya), sweet (mngar, madhura), spicy (tsha, kaṭuka), and salty (lan tshwa, lavaṇa), juicy (bzhun), and exceedingly savory (bro mchog che ba). The first six on this list constitute a known list of “flavors” or “tastes” that are common to the Āyurvedic and Tibetan medical systems. The Tibetan terms for the last two members of the list are obscure and only tentatively translated here.

g.21

female nāga

klu mo

ཀླུ་མོ།

nāgī AO
nāginī AO

g.22

fierce mantra syllable

gsang sngags drag po’i yi ge

གསང་སྔགས་དྲག་པོའི་ཡི་གེ

g.23

first syllable of the Tathāgata’s name

de bzhin gshegs pa’i mtshan dang po

དེ་བཞིན་གཤེགས་པའི་མཚན་དང་པོ།

g.24

gaṇa

tshogs pa

ཚོགས་པ།

gaṇa AO

g.25

Gaṇapati

tshogs kyi bdag po
tshogs bdag

ཚོགས་ཀྱི་བདག་པོ།
ཚོགས་བདག

g.26

glorious and auspicious

bkra shis dpal dang ldan

བཀྲ་ཤིས་དཔལ་དང་ལྡན།

g.27

Glorious Gaṇapati

dpal ldan tshogs bdag

དཔལ་ལྡན་ཚོགས་བདག

śrimadgaṇapati AD

g.28

Glorious Great Gaṇapati

dpal ldan tshogs bdag che

དཔལ་ལྡན་ཚོགས་བདག་ཆེ།

śrīmanmahāgaṇapati AD

g.29

Great Gaṇapati

tshogs kyi bdag po chen po

ཚོགས་ཀྱི་བདག་པོ་ཆེན་པོ།

mahāgaṇapati AD

g.30

Great God of Wealth

nor lha chen po

ནོར་ལྷ་ཆེན་པོ།

g.31

Great Vināyaka

log ’dren chen po

ལོག་འདྲེན་ཆེན་པོ།

mahāvināyaka AD

g.32

Gyalwé Jungné

rgyal ba’i ’byung gnas

རྒྱལ་བའི་འབྱུང་གནས།

g.33

impelling mantra

sbad pa’i gsang sngags
rbad pa’i gsang sngags

སྦད་པའི་གསང་སྔགས།
རྦད་པའི་གསང་སྔགས།

g.34

kalandaka bird

bya ka lan+da ka

བྱ་ཀ་ལནྡ་ཀ

kalandaka RP

g.35

khaṭvāṅga

kha TwAM

ཁ་ཊྭཱཾ།

khaṭvāṅga RP

g.36

killing maṇḍala

gsad pa’i dkyil ’khor

གསད་པའི་དཀྱིལ་འཁོར།

g.37

killing mantra

bsad pa’i gsang sngags

བསད་པའི་གསང་སྔགས།

g.38

King of Obstructing Beings

bgegs kyi rgyal po

བགེགས་ཀྱི་རྒྱལ་པོ།

g.39

kinnara

mi’am ci

མིའམ་ཅི།

kinnara AO

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

g.40

Kulika

rigs ldan

རིགས་ལྡན།

kulika AD

g.41

laḍḍu

la du

ལ་དུ།

laḍḍu RP

g.42

Lokeśvara

’jig rten dbang phyug

འཇིག་རྟེན་དབང་ཕྱུག

lokeśvara AD

g.43

Lord of Clouds

sprin gyi bdag

སྤྲིན་གྱི་བདག

g.44

Lord of Obstructing Beings

bgegs kyi rgyal po

བགེགས་ཀྱི་རྒྱལ་པོ།

vighnarāja AD

g.45

Lord of Pretas

yi dags kyi bdag po

ཡི་དགས་ཀྱི་བདག་པོ།

g.46

Lord of the Three Realms

khams gsum gyi bdag po

ཁམས་གསུམ་གྱི་བདག་པོ།

g.47

Lords of Hail

ser ba’i bdag po

སེར་བའི་བདག་པོ།

g.48

lunar month Puṣya

rgyal ba

རྒྱལ་བ།

puṣya AO

g.49

Mahādeva

ma hA de ba

མ་ཧཱ་དེ་བ།

mahādeva RP

g.50

Mahāpadma

pad+ma chen po

པདྨ་ཆེན་པོ།

mahāpadma AD

g.51

nāda

nA da

ནཱ་ད།

nāda RP

g.52

nāga

ཀླུ།

nāga AO

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

g.53

Padma

pad+ma

པདྨ།

padma RP

g.54

phlegm

bad kan

བད་ཀན།

kapha AO

g.55

practitioner

sgrub pa po

སྒྲུབ་པ་པོ།

sādhaka AO

g.56

precious syllable

rin chen yi ge

རིན་ཆེན་ཡི་གེ

g.57

radish

la phug

ལ་ཕུག

mūlaka AD

The Tantra of Great Gaṇapati specifies that this is a type of mustard root (yungs ma) and describes it as “the most supreme of all foods,” that is said to contain the eight supreme flavors (bitter; sour; astringent; sweet; spicy; salty; juicy; and savory) that act as antidotes to eight classes of diseases. It is also used as one of the primary bali offerings (gtor ma, bali) that is offered to Gaṇapati.

g.58

red bali offering

dmar gyi gtor ma

དམར་གྱི་གཏོར་མ།

g.59

Rudra

drag po

དྲག་པོ།

rudra AD

g.60

salty

lan tshwa

ལན་ཚྭ།

lavaṇa AD

g.61

Śaṅkhapāla

dung skyong

དུང་སྐྱོང་།

śaṅkhapāla AD

g.62

six-month observance

ba ra ta ka zla ba drug

བ་ར་ཏ་ཀ་ཟླ་བ་དྲུག

g.63

solar syllable

nyi ma’i yi ge

ཉི་མའི་ཡི་གེ

g.64

soul stone

bla rdo

བླ་རྡོ།

g.65

sour

skyur

སྐྱུར།

āmla AD

g.66

spicy

tsha

ཚ།

kaṭuka AD

g.67

sweet

mngar

མངར།

madhura AD

g.68

syllable for attaining siddhi

dngos grub bsgrub pa’i yi ge

དངོས་གྲུབ་བསྒྲུབ་པའི་ཡི་གེ

g.69

syllable that grants siddhi like a wish fulfilling jewel

yid bzhin nor bu lta bu yi/ dngon grub ster byed yi ge
yid bzhin nor bu

ཡིད་བཞིན་ནོར་བུ་ལྟ་བུ་ཡི། དངོན་གྲུབ་སྟེར་བྱེད་ཡི་གེ
ཡིད་བཞིན་ནོར་བུ།

g.70

syllable that is like the sun

nyi ma lta bu’i yi ge

ཉི་མ་ལྟ་བུའི་ཡི་གེ

g.71

Takṣaka

’jog po

འཇོག་པོ།

takṣaka AD

g.72

three fruits

’bras bu gsum

འབྲས་བུ་གསུམ།

triphalā AD
phalatrika AD

g.73

three sweets

mngar gsum

མངར་གསུམ།

trimadhura AD

g.74

three white offerings

dkar gsum

དཀར་གསུམ།

g.75

two pacification seed syllables

zhi ba’i yig ’bru gnyis pa

ཞི་བའི་ཡིག་འབྲུ་གཉིས་པ།

g.76

universal emperor

’khor los sgyur ba
’khor los sgyur wa’i rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་ཝའི་རྒྱལ་པོ།

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

g.77

Vaiśravaṇa

rnam thos bu
rnam thos sras

རྣམ་ཐོས་བུ།
རྣམ་ཐོས་སྲས།

vaiśravaṇa AD

g.78

Vajra Sow-Faced One

rdo rje phag gdong ma

རྡོ་རྗེ་ཕག་གདོང་མ།

g.79

Vajratuṇḍa

rdo rje mchu

རྡོ་རྗེ་མཆུ།

vajratuṇḍa AD

g.80

Varuṇa

ba ru Na

བ་རུ་ཎ།

varuṇa RP

g.81

Varuṇa

chu lha

ཆུ་ལྷ།

varuṇa AD

g.82

Vāyu

rlung lha

རླུང་ལྷ།

vāyu AD

g.83

Vināyaka

log ’dren
vi na ya ka

ལོག་འདྲེན།
བི༹་ན་ཡ་ཀ

vināyaka RP

g.84

Virūḍhaka

’phags skyes po

འཕགས་སྐྱེས་པོ།

virūḍhaka AD

g.85

Virūpākṣa

spyan mi bzang

སྤྱན་མི་བཟང་།

virūpākṣa AD

g.86

vital energy heart mantra

srog gi snying po

སྲོག་གི་སྙིང་པོ།

g.87

wind

rlung

རླུང་།

vāyu AD

g.88

wind element syllable

’byung ba rlung gi yi ge

འབྱུང་བ་རླུང་གི་ཡི་གེ

g.89

wish-fulfilling jewel

yid bzhin

ཡིད་བཞིན།

g.90

yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa AO

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

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The Tantra of Great Gaṇapati

Toh 666

Imprint

Text Body

Attested in source text

Attested in other text

Attested in dictionary

Approximate attestation

Reconstruction from Tibetan phonetic rendering

Reconstruction from Tibetan semantic rendering

Source unspecified

Abala

Abode of Wealth

activating syllable

Ananta

Arcikarī

astringent

bali offering

bandhūka

bile

bindu

bitter

brahmin

Definition from the 84000 Glossary of Terms:

class

Cloud Light

crescent moon

Curved Trunk Vināyaka

Dhṛtarāṣṭra

Dīpaṁkaraśrījñāna

eight gaṇas

eight supreme flavors

female nāga

fierce mantra syllable

first syllable of the Tathāgata’s name

gaṇa

Gaṇapati

glorious and auspicious

Glorious Gaṇapati

Glorious Great Gaṇapati

Great Gaṇapati

Great God of Wealth

Great Vināyaka

Gyalwé Jungné

impelling mantra

kalandaka bird

khaṭvāṅga

killing maṇḍala

killing mantra

King of Obstructing Beings

kinnara

Definition from the 84000 Glossary of Terms:

Kulika

laḍḍu

Lokeśvara

Lord of Clouds

Lord of Obstructing Beings

Lord of Pretas

Lord of the Three Realms

Lords of Hail

lunar month Puṣya

Mahādeva

Mahāpadma

nāda

nāga

Definition from the 84000 Glossary of Terms:

Padma