Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a prescriptive procedure for the blessing of the deity Red Ekajaṭī. The work functions as a liturgical manual, directing the practitioner to first establish a sacred space through the construction of an eight-petaled lotus and the placement of a vase filled with precious substances. The ritual then shifts to a series of purificatory actions involving the use of specific Sanskrit mantras. These include an ablution to protect all beings, a specific application of water to the crown of the head to purify the body and hair, and the ritual consumption of water intended to cleanse the practitioner's body, speech, and mind. By following these steps, the reader commits to a precise sequence of physical offerings and vocalizations designed to invoke the presence and blessing of the goddess. The text concludes by attributing the original composition to Kṛṣṇācārya and the Tibetan translation to Mi-dbang bzang-po and Gzhon-nu shes-rab.
Provenance
About this text
A ritual manual for the blessing of the deity Red Ekajaṭī, the Raktaikajaṭyadhiṣṭhānavidhi belongs to the tradition of the Other Wisdom Tantras. The work is attributed to the Indian author Kāṇha, also known as Kāṇhapā, though the translation's conclusion refers to the composer as Kṛṣṇācārya. It was rendered into the Tibetan language by the translators Narendrabhadra and lo tsa ba gzhon nu shes rab, with the translation's closing also mentioning Paṇḍita Mi-dbang bzang-po. This classical Tibetan version is preserved in the Tengyur, specifically in volume ཤ, where it extends over two pages. The work enacts a precise liturgical sequence, beginning with the construction of an eight-petaled lotus and the placement of a vase of precious substances. It further directs the practitioner through a series of purificatory rites, utilizing Sanskrit mantras for ablution and the cleansing of body, speech, and mind through the ritual use of water. A scholar or serious reader consults this text today to examine the prescriptive procedures and vocalizations required to invoke the blessing of the goddess, providing insight into the ritual mechanics of the Other Wisdom Tantras.
Cite thisAnuvāda, “A Blessing Ritual for Red Ekajaṭī” (Toh 1734), machine draft, 2026.https://naxiai.com/tibetan/works/toh1734
Summary & commentary
Significance
The text is significant as it preserves a specific ritual tradition attributed to Kṛṣṇācārya and demonstrates the collaborative effort of early Tibetan translators. It provides insight into the use of mantra-driven purifications and the iconography of Red Ekajaṭī within the broader context of Indo-Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1
Preparations
Instructions for creating the lotus mandala and preparing the vase of precious substances.
2
Purification Ritual
The application of mantras for ablution, protection of the crown, and internal purification.
3
Colophon
Attribution of the original author and the Tibetan translators.
Themes
Ritual Purification (2)
Sacred Space Construction (1)
Mantra Usage (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ekajaṭī-adhiṣṭhāna-vidhiḥ. In the language of Tibet: The Ritual for the Blessing of the Red Ekajaṭī. Homage to the Bhagavatī Red Goddess!
First, construct an eight-petaled lotus. Then, fill a single vase perfectly with precious substances and the like, and place it in the center. One should then consecrate it with the mantra of the Bhagavatī.
Next, the disciple should perform a maṇḍala for the guru and engage in the taking of refuge and so forth. Following that, having performed a maṇḍala for the Bhagavatī and purified it with rinsing water, and having performed the self-protection and so forth, one should offer a single flower in the center.
Then, having consecrated each flower with the mantra OṂ ĀḤ HŪṂ, one should offer them in the center three times. Then, one should offer them three times with the mantra of the goddess.
With the mantra OṂ TĀRĀYE NAMAḤ, offer once. With OṂ AKṢOBHYĀYA NAMAḤ, offer three times.
OṂ HRĪḤ GUṆA VAJRĀYE NAMAḤ—in the east.
OṂ KHAṂ VAJRA CAKRĀYE NAMAḤ—in the south.
OṂ GAṂ VAJRA GAṆḌĀYE NAMAḤ—in the center.
OṂ HRĪḤ VIŚVA VAJRĀYE NAMAḤ—in the north.
OṂ PRAJÑĀNTAKĀYA NAMAḤ—in the southwest.
OṂ PADMĀNTAKĀYA NAMAḤ—in the northwest.
OṂ VIGHNĀNTAKĀYA NAMAḤ—in the northeast.
In the center, one should again offer flowers three times with the mantra of the Bhagavatī. Having prepared a maṇḍala in front, one should perform the consecration:
OṂ TĀRE GUṆA VAJRA CAKRA VAJRA GAṆḌA VAJRA VIṢṬA VAJRA NA HRĪṂ KHAṂ GI HRĪḤ SVĀVIGHA HAṂ GURU SVĀHĀ.
One should perform the ablution with this mantra: OṂ SARVA BHŪTA RAKṢANTU SVĀHĀ. One should bestow the protection upon the crown of the head: OṂ JĀṬO JĀṬO UDAKENA KĀYAṂ CA KACATAṂ VIŚODHAYA HRĪḤ. With this, one should have them drink water in order to purify body, speech, and mind: OṂ JĀṬI JĀṬI INANI RAJAṬĀYA KĀYAṂ VIŚODHĀYA SVĀHĀ. With this, one should bind the locks of hair at the crown; this is the purification of the body. OṂ HRĪṬAṂ MALE MALE ANEKĀMALA VĀGVIŚODHANĀYA SVĀHĀ. With this, one gives the rosary; this is the purification of speech. OṂ JĀṬI JĀṬI MAHĀRAKṢAKARTARI KAPĀLA DHANUḤ ŚARAYA CITTAṂ VIŚODHĀYA SVĀHĀ. With this, one should give the curved knife, the skull-cup, the bow, and the arrow; this is the purification of the mind. OṂ HŪṂ is for the heart; HRĪḤ is for the head; PHAṬ is for the crown; TRAṂ is for the eyes; DHṚG is for the shoulders; KHAṂ is for all the limbs. With this, the six limbs are to be protected. OṂ EHYEHI EKAJAṬĪ RAṆA RAṆA DAŚADIKSAṂGHAṂ KURU JĀGṚĀ VINĀYAKĀN NIRMATHA NIRMATHA VIDHVAṂSAYA KHAḌA KHAḌA MĀRAYA MĀRAYA HE BHAGAVATĪ SARVASVADHĀNI SVĀHĀ. With this, the directions are to be bound. Then, the mantra is explained: "O child, I am Akṣobhya, and the Bhagavatī resides in the sky. If I explain this mantra to one who lacks the blessing, at that time you will fall into hell." Thus it is proclaimed. Then, the meditation on the instructions of the Bhagavatī and so forth should be performed as previously explained.
The Ritual for the Blessing of Ekajaṭī Raktā, composed by Kṛṣṇācārya, is complete. Translated by Paṇḍita Mi-dbang bzang-po and the translator Gzhon-nu shes-rab.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.