Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a devotional hymn addressed to Lokeśvara, the Lord of the World, structured as a series of prostrations and praises. The author characterizes Lokeśvara as the supreme being and the source of cosmic elements, specifically attributing the origin of the sun and moon to the deity's eyes. The work argues for Lokeśvara's role as a cosmic guide who navigates the reaches of space and the cycles of existence to alleviate the suffering of sentient beings. By contrasting the 'evil paths' of discordant beings with the 'path' revealed by Lokeśvara, the text positions the deity as the ultimate arbiter of spiritual direction. The reader is committed to a vision of a compassionate, omniscient protector who embodies the Dharma of naked emptiness and the nature of nirvāṇa, bridging the gap between mundane existence and supreme awakening through his conduct and speech.
Provenance
About this text
A praise to the Lord of the World, the Lokeśvarastotraratnamālā is a work of classical Tibetan Buddhism. The Indian author is Vanaratnapāda. The text was translated into Tibetan by Vanaratnapāda and dge slong rgya mtsho’i sde, and it is preserved in the Tengyur, volume ཀ, where it comprises five pages within the Eulogy collection. Under the Tibetan title 'jig rten dbang phyug gi bstod pa rin po che'i phreng ba/, the work enacts a series of prostrations to Lokeśvara, whom it identifies as the supreme being and the source of the sun and moon. It argues for the deity's role as a compassionate protector who traverses world-systems and remains steadfast in the conduct of existence to aid the multitude of sentient beings. A scholar or serious reader consults this work today to examine the specific devotional imagery used to characterize Lokeśvara as the destroyer of inner darkness and the ultimate guide through the cycles of becoming.
Cite thisAnuvāda, “Praise of Lokeśvara, A Garland of Jewels” (Toh 1174), machine draft, 2026.https://naxiai.com/tibetan/works/toh1174
Summary & commentary
Significance
The work is significant for its synthesis of cosmic mythology and Buddhist soteriology, portraying a bodhisattva as a central figure of universal governance and compassion. For the modern reader, it illustrates the transition of Lokeśvara from a meditative ideal to a cosmic deity capable of influencing the physical and spiritual architecture of the universe.
Structure
Passages
Section
Description
1-2
Introduction and Initial Prostrations
Opening homage and the attribution of cosmic bodies to Lokeśvara's physical form.
3-4
The Compassion and Reach of Lokeśvara
Description of the deity's steadfast commitment to sentient beings and his ability to distinguish correct spiritual paths.
5
The Nature of Supreme Awakening
Final prostrations focusing on the deity's realization of emptiness and the ornaments of nirvāṇa.
Themes
Cosmic Origin and Sovereignty (2, 5)
Compassion and the Bodhisattva Vow (3, 4)
Emptiness and Nirvāṇa (5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Lokeśvararatnamālāstotra-nāma. In the language of Tibet: ’Jig rten dbang phyug gi bstod pa rin po che’i phreng ba zhes bya ba (The Jewel Garland: A Praise to the Lord of the World). Homage to the Protector of the World!
I prostrate with my head to the Lord of the World, whose stainless mind is moistened by compassion; who clearly instructs in the meaning and words of the knowledge of the path, omniscience, and so forth; and whose body is complete and utterly pure, playing as the sovereign of primordial wisdom.
Through the power of the various dispositions of those to be trained, you appear as many though you are one, just like the moon reflected in various vessels of water. Since you clearly follow after the benefit of others, oh, how marvelous is your supreme and wondrous miraculous body!
To awaken and train the non-Buddhist outsiders, you brought forth the god Maheshvara from the place of your forehead, which is as lovely as the full moon. You are the god of gods and the great lord of men. From your shoulder, you brought forth the Grandfather, the son of the gods, to train and awaken those born from the lotus. I prostrate with my head to the Lord of the World, the chief of lords.
To train and lead the followers of Vishnu, you brought forth Arjuna from the heart of the Lotus-Holder. Therefore, you are the very Lord of Existence. For that reason, I prostrate with my head to the Lord of the World, the chief of lords.
You are the supreme being; there is no other supreme one. To those who, with devotion, perform services and offerings to the sun and moon, you have perfectly taught the way; from your beautiful, deep-blue eyes, the moon and sun were brought forth. I prostrate to you, who destroy the inner darkness of the eyes of all beings.
To those who apply themselves to the service and offerings of Śrī, in order to discipline and awaken them, these Blessed Sarasvatī goddesses were brought forth from the tips of your fangs, O Son of the Victors. I prostrate to you, who bestow the fruit of the desired insight.
To discipline those born of the wind and to achieve the inexhaustible path, this was brought forth from the face of the Protector of the World. I prostrate to you, who bestow the fruit of the four types of conduct for those born on earth, the supreme gurus of the wind-gods.
To discipline those born of the water and to grant the path of peace to those who desire it, in order that they may truly comprehend, this was perfectly brought forth from the belly of the Son of the Sugata. I prostrate to you, who swiftly bestow the fruit of mastery over all desires, even the chief of the water-gods.
To discipline those who desire the concordant fruits and so forth, and to bring them to perfect accomplishment, this was brought forth from the lotus feet of the one endowed with the supreme marks. I prostrate to the peerless Protector of the three worlds, known as the Blessed Earth-Holder.
Though you are liberated from existence, you remain perfectly within it.
Out of compassion for the multitude of sentient beings, through the conduct of existence, you remain steadfast until the end of becoming; to you, who possess the supreme and great noble intention, I prostrate. As far as the reaches of space, the world-systems that appear are completely traversed by the sole soles of your feet. At the end of the eon, the fierce fire of craving for existence blazes; it is utterly extinguished by the power of the wind of your breath. With your fingers pointed upward, you hold [the world] with a threatening gesture (tarjanī-mudrā); the many joints of Mount Meru are shaken, and by holding it upward with the hollow of your fingernails, even the waters of the ocean do not spill. Oh, what power like this could be seen in anyone other than you? Is this supreme body of the Teacher, which perfectly displays the beauty of the youthful moon, not the very youth of a maiden? To subdue the fierce and terrifying [Māra] without being weary or at all fatigued, and to conquer the Māra who is difficult to tame—this is your way of acting. O, just as a garland of great beings, your own hair, most beautiful in its braided locks, appears to you, the stainless one, like a wreath of smoke from the kindling of the afflictions by the fire of reality (tattva). With the slight radiance of moonbeams spreading a little, you have exhausted the dark side; the beauty of your light, even in its small portion, is that which is desired in the worlds by the one who possesses the rabbit [the moon].
Your speech is not the slightest bit deficient, and your intention is perfectly beautiful. You destroy the systems of those on evil paths who follow discordant ways. You reveal the path and the non-path to the intentions of humans and non-humans alike. Through your supreme conduct for the sake of others, which brings about the attainment of the authentic, I prostrate to the beautiful Victorious One, the Lord of the Earth (Dharaṇīdhara).
Although you do not abide in either cyclic existence or nirvāṇa, you engage in the application of self-consecration and luminosity (ābhāsvara) for the benefit of others. You pacify the non-virtue of all beings without exception and establish them in virtue. I prostrate to the beautiful Victorious One, the Lord of the Earth.
Perfectly encircled by an immeasurable garland of light rays from your family, you are born from the lotus held in your own hand. Through the authentic bliss and joy that accords with the attainment of rapture, I prostrate to the beautiful Victorious One, the Lord of the Earth.
From the dharmadhātu, you are the sovereign of supreme compassion itself. You have perfectly completed the accumulations of merit and so forth. Through the power of having abandoned conceptualization, you are the teacher of the sound [of the Dharma]. I prostrate to the beautiful Victorious One, the Lord of the Earth.
Filled with hundreds of discourses on the Dharma, you are the hundredfold bliss of the non-duality of suchness and its opposite. Because you speak with utter truth and logic, you are most beautiful. I prostrate to the supreme King, the Lord of the Earth.
That supreme body of yours radiates intensely to wandering beings. With eyes like lotuses, you have become most beautiful. To the King who is the supreme, swift liberation for all sentient beings without exception, the holy Lord of the Earth, I prostrate.
You delight in the welfare of others through the supreme nirmāṇakāya and saṃbhogakāya.
Delighting in the Dharma of naked emptiness,
Lord of accomplishments who holds the supreme awakening,
Supreme King, Lord of the Earth—to you I prostrate.
From the gateway of your moon-like face,
All speech and words are spoken,
Adorned with the supreme ornaments that accord with the nature of nirvāṇa.
To the holy King, Lord of the Earth, I prostrate.
This Precious Garland of Praises to Lokeśvara was composed by the glorious Vanaratna.
Whatever pure virtue has been gained by this,
May the entire world thereby become Samantabhadra.
This Precious Garland of Praises is complete.
It was composed by the great Paṇḍita of Eastern India, Vanaratna. It was translated into Tibetan in the presence of that great scholar by the monk Sāgarasena at the great monastery of Govi Candra, on the outskirts of the great city of Yeraṅga in Nepal.