Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The text presents a polemical argument for the superiority of the Buddha over the deities of the Indian pantheon. It begins by explicitly distinguishing the Buddha from figures such as Viṣṇu, Brahmā, and Maheśvara, arguing that while these gods possess power and specific weapons—such as the vajra, discus, and trident—they are characterized as childish and devoid of compassion. In contrast, the author posits that the Buddha is defined by his stainless nature and his exclusive commitment to the benefit of all sentient beings. The text transitions from a critique of divine power to a testament of faith based on the Buddha's altruism and the merit gained through devotion, as exemplified by the reference to King Aśoka. Ultimately, the author commits the reader to a rationalist approach to spiritual authority, asserting that while they maintain a neutral stance toward other sages like Kapila, they adhere strictly to whatever teachings are endowed with reason.
Provenance
About this text
A stotra in praise of the Buddha set against the gods of the Indian pantheon, the Devātiśayastotra is a work of the classical Tibetan tradition. It is attributed to the Indian author Śaṅkarasvāmin. The text was translated into Tibetan by Sarvajñādeva and lo tsa ba ban+de rin chen mchog, and it is preserved in the Tengyur, volume ཀ, where it spans four pages as part of the Eulogy collection. Under its Tibetan title, lha las phul du byung bar bstod pa, the work presents a polemical argument for the superiority of the Buddha over figures such as Viṣṇu, Brahmā, and Maheśvara. It contrasts the weapons and power of these deities—including the vajra, discus, and trident—with their perceived lack of compassion and susceptibility to suffering. In opposition to these figures, the author characterizes the Buddha as a stainless Sage whose actions are dedicated solely to the benefit and welfare of beings. A scholar or serious reader consults this text today to examine how the author distinguishes the Buddha from other divine entities through a critique of their conduct and a testament of faith in the Buddha's altruism.
Cite thisAnuvāda, “Praise of the One Who Supersedes the Gods” (Toh 1112), machine draft, 2026.https://naxiai.com/tibetan/works/toh1112
Summary & commentary
Significance
This work illustrates the strategic positioning of early Buddhism against contemporary Vedic and Hindu deities to establish the Buddha as the supreme ontological and ethical authority. It is significant for its emphasis on reason and compassion as the primary criteria for worthiness of worship, rather than the possession of supernatural weapons or power.
Structure
Passages
Section
Description
1-2
Comparison with Deities
The author distinguishes the Buddha from Hindu gods and critiques the nature of their power and conduct.
3-4
Faith in the Buddha
The author expresses faith in the Buddha's altruism and concludes with a commitment to reason-based teachings.
Themes
Superiority of the Buddha over the Gods (1-2)
Altruism and Compassion (3)
Rationalism and Reason (4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Devātiśayastotra. In the language of Tibet: Lha las phul du byung bar bstod pa. Homage to all the Tathāgatas.
The Blessed Sugata is not Viṣṇu, who is not manifest; he is not Brahmā, nor is he seen as Maheśvara. Having heard of their forms, powers, and conduct, one should examine who possesses qualities and who does not. Viṣṇu exerts himself with a fierce army and a club as a weapon; Maheśvara wears a garland of human skulls. If the Buddha’s appearance is the supreme pinnacle of singular peace, then to which—one who is tranquil or one who is not—should one offer worship?
It is said that Viṣṇu destroyed the clans of Arjuna and others, and that Maheśvara destroyed the triple city. Skanda also killed the Krauñca bird with a sharp spear. The Buddha alone acts for the benefit of all beings. "This is to be harmed, this is to be protected, and this is to be killed"—such is the doctrine of the supreme gods. The Buddha, however, has no enemies or friends; he benefits beings through the attainment of the definitive good and higher rebirth.
Viṣṇu generates faults such as desire and the like; the conduct of Maheśvara is like that of a madman. Since the Tathāgata eliminates every single fault, consider who is worthy to be the Great Teacher. Between one who is merciless and strives to harm others, and one to whom the world has gone for refuge; between one possessed of desire and one who is completely free from desire—[which is the superior?]
Therefore, consider and tell me: who here is worthy of worship? Śakra wields the vajra, Bali the plow, and Viṣṇu the weapon of the discus; Skanda wields the short spear, and Maheśvara the trident, dwelling in the charnel grounds. These childish ones, devoid of compassion, brandish various weapons and are tormented by the fear of suffering. Who among the wise would bow to those who are constantly intent on destroying living beings?
He who does not carry a trident, who is free from passion and has no wife in his arms; who does not carry a discus, a short spear, a fierce club, or a plow; who is liberated from the afflictions, a wise one striving to benefit others—that sage who has become the refuge of the world, to him I go for refuge here.
The Great God (Maheśvara) is under the power of desire; he has abandoned shame and takes a wife with a mocking air. Viṣṇu is especially fierce and ungrateful; Skanda even kills his own kinsmen. Umā is wrathful and kills buffaloes; the mātṛs eat the flesh and fat of humans. Vināyaka is a great lover of liquor. But the One Endowed with the Ten Powers has not even the slightest fault.
That Blessed One is not my kinsman, nor are the other non-Buddhists my enemies. I have not seen their conduct directly; I have heard of their respective distinctions through their words and behavior. Because I have faith in the Buddha’s supreme qualities, I rely upon him. The Sugata is not my father, nor are the other non-Buddhists my enemies. That Tathāgata did not give me wealth, nor did Kaṇāda and the others take anything from me.
Nevertheless, that Buddha, the Blessed One, is said to act solely for the benefit of beings. I have faith in him who is stainless and who removes all stains.
I have come to have faith in that peerless Sage who possesses the causes, who always delights in benefit and constantly acts for the welfare of beings; who brings happiness to beings tormented by manifold sufferings; and who clearly knows all objects of knowledge as if they were in the palm of his hand.
Whether with heartfelt faith, or with joy, or even through doubt or for the sake of others, whoever prostrates to that Moon of the Lords of Sages will attain the abundant bliss of the gods.
I have heard it said that in ancient times, this Viṣṇu, having seen the world subject to birth, aging, sickness, and death, was born into the Śākya clan in the land of Gautama with a marvelous mind and through compassionate diligence, and became a Buddha in this world to protect humanity.
Yet, because beings are afflicted, foolish, and deluded, they may not recognize the Teacher as one who brings benefit. When, through desire and hatred, he was robbed of his jewels from the house of the asuras, and when, through a mind of attachment, he practiced deceit and was robbed of the earth, even then Viṣṇu was not liberated; yet foolish people prostrate and make offerings to him. Although the Buddha is certainly liberated, most people, out of delusion, do not prostrate to him.
This earth, heavy with the weight of the four oceans that girdle it, appears as if it were sinking; even Viṣṇu, despite his great strength, has fallen into a state of suffering.
By offering even a speck of dust to the Sage, King Aśoka obtained the entire surface of the earth, clothed in the light of the moon’s orb. I do not hold partiality toward the Buddha, nor do I harbor animosity toward Kapila and others; however, whatever words are endowed with reason, those I fully embrace as the Teacher. Thus, whoever it may be, having sought with the eye of subtle intelligence those who are certainly omniscient and whose great system brings singular benefit to wandering beings, one should rely upon them; what need is there for others to be learned? If there is one in whom no faults exist and who possesses every excellence, then even Brahmā, Viṣṇu, and Maheśvara are my teachers. To him in whom no faults reside, who possesses immeasurable qualities, who is omniscient and compassionate—to him I go for refuge. With long eyes like the petals of a blossoming, wide-open lotus, and who is thus praised by a thousand rivers of hymns like the ocean—whatever slight merit has been produced by my words, by that may all sentient beings be endowed with happiness. The Devātiśayastotra composed by the master Śaṅkarapati is complete. Translated by the Indian preceptor Sarvajñādeva and the translator, the monk Rinchen Chok; and edited and finalized by the chief editor, the translator, the monk Paltshek Rakṣita.