Toh 1175 · classical Tibetan · Tengyur edition

Praise of Ganeśvara

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1175
Genre: Eulogy
Period: classical Tibetan
Edition: Tengyur vol. 001_བསྟོད་ཚོགས།_ཀ.txt
Extent: 2 passages · 1,997 Tibetan characters · 507 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This fragmentary text is a devotional hymn addressed to Gaṇeśvara, the elephant-headed deity identified as the King of the Assembly and the Lord of Wealth. The work functions as a ritual praise intended to invoke the deity's power to grant victory and remove obstacles, as evidenced by the epithet Vighnāntaka. The text is structured as a series of prostrations and laudatory descriptions of the deity's physical attributes and spiritual status. It concludes with a dedicatory aspiration, attributing the composition to an author named Vanaratna. By offering this praise, the author commits the reader to a practice of merit-accumulation aimed at the liberation or benefit of all sentient beings through generosity. The text positions Gaṇeśvara not merely as a worldly deity but as an embodiment of supreme truth, integrating him into a Buddhist framework of spiritual attainment.

Provenance

About this text

A praise to Gaṇeśvara, the elephant-headed deity, this work emerges from the Indo-Tibetan tradition as a devotional hymn. It is attributed to the Indian author Vanaratnapāda. The text was translated into classical Tibetan by dge slong rnal ’byor spyod pa rgya mtsho’i sde and is preserved in the Tengyur, volume ཀ, where it is situated within the Eulogy collection. Spanning two pages in this edition, the work is titled tshogs kyi dbang phyug gi bstod pa. It enacts a ritual of prostration and laudation, addressing Gaṇeśvara as the King of the Assembly, the Lord of Wealth, and the Lord of Obstacles. Through these praises, the author seeks to accumulate merit and invoke the deity's power to grant victory and remove obstacles for the benefit of all beings. A scholar or serious reader consults this text today to examine the integration of Gaṇeśvara into a Buddhist framework of spiritual attainment, where the deity is presented as an embodiment of supreme truth and a catalyst for liberation through generosity.

Sanskrit title: not recorded
Indian author: Vanaratnapāda
Tibetan translators: dge slong rnal ’byor spyod pa rgya mtsho’i sde
Canonical collection: Eulogy
Genre: Eulogy
Source edition: Tengyur, vol. ཀ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Reference

Cite thisAnuvāda, “Praise of Ganeśvara” (Toh 1175), machine draft, 2026.https://naxiai.com/tibetan/works/toh1175

Summary & commentary

Significance

The work illustrates the integration of the Hindu deity Gaṇeśa into the Indo-Tibetan Buddhist pantheon as a remover of obstacles. It demonstrates the use of Sanskrit-derived terminology and the tradition of dedicatory merit-sharing common in Tibetan Buddhist literature.

Structure

Passages	Section	Description
1	Invocation and Description	Homage to Gaṇeśvara and a description of his elephant-headed form.
2	Prostration and Dedication	Prostrations to the deity as the supreme truth and a dedicatory prayer by Vanaratna for the benefit of all beings.

Themes

Removal of Obstacles (2)
Merit and Generosity (2)
Divine Iconography (1)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaPraise of Ganeśvara·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ག་ཎེ་ཤྭ་ར་སྱ་སྟ་བཿ། བོད་སྐད་དུ། ཚོགས་ཀྱི་དབང་ཕྱུག་གི་བསྟོད་པ། ཚོགས་ཀྱི་དབང་ཕྱུག་ལ་ཕྱག་འཚལ་ལོ། ། ཚོགས་ཆེན་རྒྱལ་པོ་རྒྱལ་བར་འགྲུབ་མཛད་པ། ། མཆེ་བ་གཙིགས་བྱེད་གླང་ཆེན་དབང་པོའི་ཞལ། ། གདོང་མཛེས་སྐྱེས་བུ་མཆོག་གི་མཚན་ཉིད་ཅན། ། ཚོགས་དབང་རྒྱལ་པོ་མཆོག་ལ་ཕྱག་བགྱིའོ། ། ལྷ་ རྫས་རིན་ཆེན་མཆོག་གིས་བརྒྱན་པའི་སྐུ། ། ཞབས་གདུབ་གཡོ་ཞིང་རྒྱས་པའི་ཞབས་ཟུང་ནི། ། ཅིག་ཅར་ཀུན་རྫོབ་དོན་དམ་བདེན་མཆོག་ཉིད། ། ཚོགས་མཆོག་རྒྱལ་པོའི་དབང་པོར་ཕྱག་བགྱིའོ། ། དམ་པའི་དག་བས་གཞོམ་བྱའི་གཡུལ་དུ་འཇུག། གཡུལ་རྒྱལ་འབར་བའི་མཚོན་ཆ་ཕྱག་ ན་བསྣམས། ། ཞབས་མཆོག་འཛིན་མའི་དབང་ཕྱུག་ཅོད་པན་ཏེ། ། རྒྱལ་མཆོག་ཚོགས་ཀྱི་དབང་པོར་ཕྱག་བགྱིའོ། ། འདམ་སྐྱེས་དམ་པ་ལྟ་བུའི་ཕྱག་དང་ཞབས། ། མ་ལུས་རབ་འབྱམ་རྣམ་པར་འཕྲོ་མཛད་ཅིང་། ། མཆོག་གི་གཞུ་འདྲའི་དྲི་མ་མེད་སྤྱན་ཅན། ། རྒྱལ་པོ་ཚོགས་དབང་ མཆོག་ལ་ཕྱག་བགྱིའོ། ། ཡོན་ཏན་འབྱུང་བའི་གྲགས་འཆང་འཕགས་མཆོག་ནི། ། འཛིན་མའི་དབང་པོའི་སྟོབས་ལས་སྟོབས་གྱུར་བགེགས། ། ཕྱག་གི་སྟོབས་འདྲ་བདུད་ལས་ངེས་རྒྱལ་བ། ། དབང་ཕྱུག་ཚོགས་མཆོག་རྒྱལ་ལ་ཕྱག་བགྱིའོ། ། སྐྱེ་བོ་གཏེར་དང་རིན་ཆེན་རོས་ཚིམ་ཞིང་། ། བདུད་རྩི་ཆེན་པོའི་ རོ་མཆོག་རྒྱས་གྱུར་པས། ། སྲིད་འཇིགས་འཇིགས་པས་ཉམ་ཐག་བཟོད་པའི་མཆོག། རྒྱལ་དབང་ཚོགས་ཀྱི་མཆོག་ལ་ཕྱག་བགྱིའོ། ། བརྩོན་པས་ལེགས་བསྒྲུབས་མཚན་ཉིད་བདེ་བ་ནི། ། སེམས་ཅན་ཡིད་ཀྱི་ཤིང་རྟ་གང་བའི་བདེའི། །

In the language of India: Gaṇeśvarastava. In the language of Tibet: Tshogs kyi dbang phyug gi bstod pa (Praise to Gaṇeśvara). Homage to Gaṇeśvara! To the King of the Great Assembly, who brings about victory, With the face of a lordly elephant, baring his tusks, Possessing the characteristics of a supreme being with a beautiful countenance— To the supreme King, the Lord of the Assembly, I prostrate. Your body is adorned with the finest divine jewels; Your two feet, with anklets swaying and swelling, Simultaneously embody the supreme truths of the conventional and the ultimate— To the Lord of the King of the Supreme Assembly, I prostrate. You enter the battle to be conquered by the purity of the sublime; Victorious in battle, you hold blazing weapons in your hands; Your supreme feet are the crown of the Lord of the Earth— To the supreme King, the Lord of the Assembly, I prostrate. Your hands and feet are like sublime lotuses, Radiating throughout the entirety of the infinite expanse; With stainless eyes like the bow of the supreme one— To the supreme King, the Lord of the Assembly, I prostrate. The supreme Noble One, renowned as the source of qualities, Has become a power greater than the power of the Lord of the Earth; With the strength of your hands, you are certain to conquer Māra— To the victorious Lord of the Supreme Assembly, I prostrate. You satisfy beings with treasures, jewels, and flavors; Through the expansion of the supreme taste of great nectar, You are the supreme patience for those tormented by the fears of existence— To the supreme King of the Assembly, I prostrate. The bliss of the characteristics perfectly accomplished through diligence Is the bliss that fills the chariot of the minds of sentient beings.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionདབང་ཕྱུག “Īśvara” — The Sanskrit īśvara literally means “powerful one.” In both Indian and Tibetan literature it is often an epithet applied to Śiva. However, here where the title is given to a “supremely great almighty brahmā , sovereign o

definitionབསྟོད་པ “praise” — An encomium or hymn of praise.

terminologyདབང → “empowerment”. In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.

terminologyམཚན → “name”. མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.

homonymམཚན is rendered “name” here; the glossary also records major signs, buddha marks, auspicious marks for other contexts — the sense follows the passage, not a fixed default.

definitionམཚན “name” — The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa , which every buddha and cakravartin possesses. They are considered “major” in terms of being primary to the eighty minor marks or signs of a

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — In the most general sense the devas‍—the term is cognate with the English divine ‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who atten

homonymཀུན་རྫོབ is rendered “conventional” here; the glossary also records conventional reality, relative for other contexts — the sense follows the passage, not a fixed default.

definitionཀུན་རྫོབ “conventional” — Conveys the relative or conventional view of the world according to the understanding of ordinary unawakened beings. This is distinguished from the ultimate truth, which conveys the understanding of phenomena as they rea

definitionདབང་ “initiation” — The ritual process of being introduced to and authorized in the practice of specific deities, maṇḍalas, and yogas. The term literally means “sprinkling” or “anointing” and is modeled on rites of royal investiture. In the

terminologyལས → “action”. 84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.

termདབང་ཕྱུག → Īśvara

termབསྟོད་པ → praise

termདབང → empowerment

termཕྱག་འཚལ → homage

termརྒྱལ་པོ → king

termམཚན → name

གཏམ་ལ་མངོན་པར་ཞེན་པའི་བདེན་པ་མཆོག། ཚོགས་ མཆོག་དབང་ཕྱུག་རྒྱལ་པོར་ཕྱག་བགྱིའོ། ། བགེགས་ཀྱི་བདག་པོ་དམ་པ་ལ་ནི་བསྟོད་པའི་མེ། ། ནགས་ཀྱི་རིན་ཆེན་གྱིས་བྱས་དགེ་བ་རབ་ཐོབ་པས། ། བགེགས་ཟད་སྲིད་ལས་རྒྱལ་བའི་ཕ་རོལ་སྦྱིན་པ་ལས། ། སྐྱེ་བོ་དོན་དམ་ཚུལ་དུ་མཉམ་པ་ཉིད་གྱུར་ཅིག། ཚོགས་ཀྱི་དབང་ཕྱུག་གི་ བསྟོད་པ་ཞེས་བྱ་བ། སློབ་དཔོན་དཔལ་ནགས་ཀྱི་རིན་ཆེན་ཞབས་ཀྱིས་མཛད་པ་ཡང་དག་པར་གང་བའོ། ། འདི་ནི་དངོས་གྲུབ་བརྙེས་པའི་དབང་ཕྱུག་པཎྜི་ཏ་ཆེན་པོ་དེ་ཉིད་ཀྱིས་དཔལ་བལ་པོའི་ཡུལ་གྱི་གྲོང་ཁྱེར་ཆེན་པོ་ཡེ་རང་གི་དགོན་པ་ཤྲཱི་གོ་བི་ཙནྡྲ་ནས། དངོས་གྲུབ་མཆོག་གི་བཀའ་ དྲིན་གྱིས་བཙའ་བའི་ཕྱིར་སྐྱེས་སུ་སྩལ་བ། དགེ་སློང་རྣལ་འབྱོར་སྤྱོད་པ་རྒྱ་མཚོའི་སྡེ་ཞེས་བྱ་བའི་སྤྱི་བོར་ཐོབ་པ་ལས། མི་འཕྲོགས་པའི་གུས་པ་དང་ཡིད་དགའ་བ་མུ་མེད་པས། སྐལ་པ་ཆེན་པོའི་སྙིམ་པར་གཟུང་ཞིང་ཡི་དམ་དུ་བགྱིས་ཏེ། ནོར་བུ་རྒྱས་པའི་གཙུག་ལག་ཁང་ཆེན་པོར་ བོད་ཀྱི་སྐད་དུ་བསྒྱུར་ནས་གཞན་ལའང་སྦྱིན་པར་བྱ་བའི་ཆོས་སུ་བགྱིས་པའོ། ། འདིས་འཇིག་རྟེན་དང་འཇིག་རྟེན་ལས་འདས་པའི་མངོན་པར་འདོད་པ་མཐའ་དག་བདག་དང་གཞན་དུ་འབྱོར་པར་གྱུར་ཅིག།

I prostrate to the supreme truth, the King of the Assembly, the Lord of Wealth (Īśvara), who is intensely attached to discourse. Through the merit obtained by the forest jewel [Vanaratna] in offering praise to the sublime Lord of Obstacles (Vighnāntaka), may beings, through the generosity that conquers existence and exhausts obstacles, become equal in the manner of the ultimate truth. This concludes the Praise of the Lord of the Assembly, composed by the master, the glorious Vanaratna. This was perfectly completed and bestowed as a gift by that very great scholar and lord who had attained accomplishment, from the monastery of Śrī Govi-candra in the great city of Yerang in the glorious land of Nepal, for the sake of being cared for by the grace of supreme accomplishment. It was received upon the crown of the head by the monk and practitioner of yoga named Sāgarasena. With unassailable devotion and boundless joy, it was held in the cupped hands of great fortune and adopted as a personal yidam. It was then translated into the Tibetan language at the great temple of Norbu Gyepa and established as a Dharma to be given to others. Through this, may all mundane and supramundane aspirations be fulfilled for both myself and others.

structureColophon: closes the text and names the translators or author.

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

definitionསྦྱིན་པ “generosity” — The act of giving motivated by the wish to attain awakening for all sentient beings. It is the first of the six or ten perfections, often explained as the essential starting point and training for the practice of the oth

definitionསློབ་དཔོན “ācārya” — A spiritual teacher, meaning one who knows the conduct or practice ( ācāra ) to be performed. It can also be a title for a scholar, though that is not the context in this sūtra .

definitionདངོས་གྲུབ “accomplishment” — Accomplishment or success in general, as well as any particular magical power or ability. In the latter sense, eight are traditionally enumerated, namely the siddhi of the magical sword, of an eye ointment that renders i

terminologyསྡེ → “class”. A division or group (སྡེ་ལྔ 'five classes'); in titles of canonical collections it is often left untranslated as part of a name.

definitionདགའ་བ “joy” — One of the four “immeasurables” of the Mahāyāna, known in early Buddhism as “pure abodes” (Skt. brahmavihāra ), which comprise (1) friendly kindness, (2) compassion, (3) joy, and (4) equanimity. Immeasurable joy arises f

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

adherencePinned rendering paraphrased here: fire; empowerment; class

termདབང་ཕྱུག → Īśvara

termབགེགས → vighna

termབདག → self

termམེ → fire

termལས → action

termསྦྱིན་པ → generosity

Terminology used in this text (25)

Term	Rendering	×	Note
དབང་ཕྱུག	Īśvara	2
བསྟོད་པ	praise	2
དབང	empowerment	2	In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.
དོན་དམ	ultimate	2
ལས	action	2	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
བགེགས	vighna	2
ཕྱག་འཚལ	homage	1
རྒྱལ་པོ	king	1
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
ཀུན་རྫོབ	conventional	1
དབང་	initiation	1
བདུད	Māra	1
རྒྱལ་བ	Victorious One	1
བདུད་རྩི	amṛta	1
བདག	self	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
སྦྱིན་པ	generosity	1
སློབ་དཔོན	ācārya	1
དངོས་གྲུབ	accomplishment	1
དགེ་སློང	monk	1
སྡེ	class	1	A division or group (སྡེ་ལྔ 'five classes'); in titles of canonical collections it is often left untranslated as part of
དགའ་བ	joy	1
ཡི་དམ	yidam	1
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two

Colophon

Source: tengyur vol. 001_བསྟོད་ཚོགས།_ཀ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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