(By Tsem Rinpoche)

Dear students and friends,

In Buddhism, there are various practices that we can engage in to help remove obstacles and receive the conditions that we need in order to pursue our path to enlightenment. Being in samsara, we are subjected to and influenced by certain rules that are not within our control, such as getting a visa for one’s pilgrimage or travels, building approvals, red tape with approvals for projects from government departments and many other related issues. This form of Ganapati can also assist us in overcoming legal issues that we are in the correct. It is for this reason that the Buddhas manifest in various forms with different functions to help us avert these obstacles in our spiritual path, and one such enlightened deity is known as Ganapati.

Ganapati is an emanation of Chenrezig or Avalokitesvara, and as you may have guessed, Ganapati is also a well loved deity in Hinduism. In this version, he may resemble the Hindu version, but it is actually Avalokitesvara’s emanation. His practice is incredibly effective in removing obstacles in relations to the local authorities and regulations, especially when one is virtuously motivated. Of course we have to have our paper work and submission in order, but it blesses the process to be faster and more quick. I have personally engaged in his practice in the past whenever I had difficulty in extending and obtaining travel visas or getting approvals from various Government departments, and Ganapati is one of the Buddhas that has helped me many times over the years, especially in expediting the process of visa approval for Dharma travels. This is one of the reasons I like gifting his holy image to others, especially to my Hindu friends.

In this post, I would like to share a short prayer or sadhana to the Buddha Ganapati. You do not need any initiation or permission to start this practice. If you are in need of his spiritual assistance, you can add his prayer to your existing sadhana. I wish all of you well and may your pursuit of spirituality be free of obstacles.

Tsem Rinpoche

A tsakaley (small votive image) of Authority-Averting Ganapati Ragavajra from the Rinjung Gyatsa collection. Download the high resolution image here.

Introduction

The most popular images of the elephant-headed deity are those of Ganesh or Ganesha, who is worshiped by followers of Hinduism. He is not to be confused with the enlightened Ganapati, the emanation of the Bodhisattva Avalokiteshvara. Both the Hindu and Buddhist faiths refer to him as Vignaraja or the ‘King of Obstructers’. This epithet reflects his well-known ability to overcome obstacles.

The difference between the enlightened and the worldly Ganapati lies in the nature of the deities themselves and not their shared name or physical resemblance. The worldly deity Ganesh is also known as Vinayaka and although he is a powerful worldly deity, he is still bound by karma, death and rebirth. Despite his powers, he is subservient to the enlightened beings and is seen offering himself as the cushion under the feet of the great protector Mahakala (who is an emanation of Avalokiteshvara) and Vajrapani.

Origins of the Deity Ganapati

The ‘Authority-Averting Ganapati Ragavajra’ is a form of Ganapati and he is a Buddhist deity whose sadhana (daily meditational practice) is found amongst the ancient Rinjung Gyatsa cycle of sadhanas, which was originally collected and compiled by the 16th century Lama, Taranatha. Taranatha was the previous incarnation of Zanabazar, the first Jetsun Dampa Khutughtu of Mongolia. This lama had compiled this collection of sadhanas with the purpose of preserving rare lineages.

However, it was the great 11th century Indian master Atisha Dipamkara Srijnana who would widely propagate this practice. Atisha is also credited with the composition of the first Lamrim text, Bodhipradipa or The Lamp on the Path to Enlightenment, amongst many other teachings that revived Buddhism in Tibet. What this indicates is that the Ganapati Ragavajra practice is an authentic Buddhist lineage that descended from ancient India. The deity’s graphic appearance is highly unusual considering the general Kadam sense of propriety and emphasis on monasticism. The Kadampas who were students of Atisha continued to propagate Ganapati because of the efficacy of this practice.

On the other hand, the etymology of Ganapati and Ganesha’s name in Sanskrit literally means the ‘Lord of Hosts’. Although this would typically mean Shiva’s hosts, the Buddhist Ganapati is not the same deity as the Hindu Shaivite Ganesh, who is the son of Shiva and Parvati. The Ganapati of Atisha’s lineage is the emanation of the Bodhisattva of Compassion, Avalokiteshvara. There are several accounts that tell the story of Ganapati’s origins and the following are some of the more popular accounts.

According to one story of origin, the worldly deity Ganesh originally possessed great powers due to past karmas coming into fruition. He posed a great danger to sentient beings and so the Bodhisattva Avalokiteshvara decided to use a divine ploy to subjugate Ganesh in order to bring him under control. Avalokiteshvara took on the physical aspect of Ganesh and entered into his divine palace. With his clairvoyant powers, Ganesh knew that he was no match as his opponent was a Bodhisattva and it was then he realized that he had been dispossessed of his throne. Therefore, he sought refuge at the ‘lotus feet’ of Avalokiteshvara and swore not to harm sentient beings any longer. Instead, he would look to benefit practitioners on the spiritual path. This form that Avalokiteshvara took on was henceforth worshiped as Ganapati.

In another competing story of origin, according to the Kangyur collection of treatises and commentaries, there is a text called ‘Ganapatihridaya’ which is an old Mahayana text on Ganapati. Within this text is a compelling explanation of the role of the deity Ganapati who arose as a ‘middle ground’ between the competing Buddhist and non-Buddhist traditions of ancient India. This is because the name and appearance of the Buddhist Ganapati and the worldly Ganesh was similar and that brought about a greater harmony between the various religious beliefs and traditions in India at that time. Avalokiteshvara must have manifested in this form to bring about harmony between two competing spiritual traditions of that period. In addition, it established a differentiation between the worldly Ganesh and the emanation of Avalokiteshvara.

The various Buddhist lineages and forms of the enlightened Ganapati are worshipped throughout all of the major schools of Tibetan Buddhism but within the Sakya school, particular emphasis is placed on the Maharakta form of Ganapati. This form of Ganapati belongs to a set of three powerful deities known as the ‘mar chen kor sum’ or the Three Great Red Deities included in a larger set called ‘The Thirteen Golden Dharmas’ of Sakya.

Ganapati Ragavajra’s Symbolism

A rare antique statue of Ganapati Ragavajra

Ganapati Ragavajra is an emanation of Avalokiteshvara so his physical attributes embody the Buddha’s teachings. Each aspect of his physical appearance, from the way he stands to the implements he holds, are all symbolic of the methods he uses to purify our karma, overcome our obstacles and increase our merit.

Ganapati possesses three faces: the principle face is that of an elephant, his right face is that of a cat and the left face is that of a monkey. He has six arms: his three right hands hold a radish, a gem and a sword while his three left hands hold a ladduka sweet meat, a vessel of liquor and an axe. He has four legs – his front pair of legs are crossed and the back pair is standing with the right leg bent and the left outstretched. Ganapati is naked and bedecked with jeweled ornaments and a sacred thread of lotuses.

Beneath Ganapati is his monkey-faced consort who is white in color with a reddish tint. She is naked and adorned with jewels along with a sacred thread of blue utpala flowers. With her two hands, she holds two of Ganapati’s feet and sucks his secret vajra. Her two legs are astride, and a messenger and a female attendant are supporting her.

A detailed explanation of Ganapati’s iconography is as follows:

Radish – The Japanese radish held in Ganapati’s main right hand is his favorite vegetable. The radish symbolizes the essence of the earth element, and along with meat, eggs, garlic and onions are classified as ‘black foods’. These are normally forbidden in the pure ritual practices of Lower Tantra such as the Kriya, Carya and Yoga Tantras. This reflects Ganapati’s ability to turn around negative circumstances that obstruct our spiritual path into circumstances that benefit.

Gem – Ganapati holds a gem in the palm of his upper right hand. This reflects his ability to bestow inner and outer wealth. Inner wealth refers to spiritual attainments of the Six Paramitas (perfections) of generosity, moral discipline, patience, joyous perseverance, meditation and wisdom. On the other hand, outer wealth refers to financial resources, material and physical assistance. Ganapati’s practice grants us these resources to create conducive conditions for us to focus on and further our spiritual development.

Sword – The sword held in Ganapati’s lower right hand is a protective symbol in the Buddhist doctrine. This sword represents the victory of enlightenment over the attack of the hosts of Mara, as the hindering forces of ignorance. As a symbol of wisdom, the sword cuts through the veils of ignorance and this reflects Ganapati’s ability to cut through our obstacles and negative karma.

Ladduka Sweet Meat – This is another of Ganapati’s favorite foods and he holds a platter of this in his main left hand. Sweet ladduka are deep-fried balls of flour, milk, sugar and spices. This symbolizes Ganapati’s ability to grant suitable conditions that nurture our spiritual practice.

Vessel of Liquor – With his upper left hand, Ganapati holds a vessel of liquor. During the Tsog rituals that Tantrikas perform, a little bit of consecrated alcohol and meat is partaken to symbolize the psychic winds and bodily elements used in Tantric meditation. Hence, liquor here represents spiritual attainments.

Axe – The axe is one of Ganapati’s principle implements, which he wields with his lower left hand. The Tibetan term for this implement means ‘enemy axe’ or battle-axe, and this symbolizes the severing of all inner and outer obstacles. Inner obstacles here refer to the three poisons of ignorance, hatred and desire along with their attendant delusions. Outer obstacles refer to physical problems like financial, legal and other difficulties that may pose a problem for a practitioner.

Pratyalidha posture – This standing posture of Ganapati is the posture of a deity engaging in activities to subjugate. It reflects the dynamic nature of the deity, who is poised to perform enlightened activities to benefit others.

In accordance with Tantric symbolism, Ganapati’s female consort represents wisdom. Her act of partaking of the male essence of the main deity through his secret organ represents blissful energy. The two elements of bliss and wisdom are thus represented by sperm and ovum, which are then transmuted in the womb of the female consort. The womb represents the portal from which we take rebirth into the world as Buddhas and Bodhisattvas. This is represented by the blood that issues forth from her secret organ, within which are little Ganapati figures, which is collected in a skull cup.

Contrary to appearances, sexuality as expressed by the deities of Buddhist Tantra is not an expression of lust and attachment to increase desire. They are instead divine expressions of the union of stainless bliss and emptiness, attained at heightened levels of meditation. Therefore, they serve to imprint upon our mind-stream the causes towards achieving enlightenment. In this way, such expressions actually serve to cut our worldly desires and attachments rather than increasing them.

Benefits Derived from the Worship of Ganapati Ragavajra

Lama Tsongkhapa originally made this old Ganapati tsa tsa. He practiced and gained visions of this deity as well.

The Buddhist Ganapati arose in this specific form to avert obstacles that are caused by authority figures and bureaucracy. Hence, this form of Ganapati is also known as Ajna-Vinivarta Ganapati or the ‘Authority-Averting Ganapati Ragavajra’. This means that he is especially efficacious in expediting and overcoming obstacles or red-tape concerning legal or governmental processes and procedures. In other words, this form of Ganapati is very helpful in overcoming obstacles related to visas, citizenship and other legal pursuits with the government or any of its various departments. Successful practice of Ganapati requires one to have good intent and that the request would not harm anyone and is beneficial.

This practice has been recommended to several individuals in the past who were having difficulties obtaining official documents for their visa application. After receiving this practice and reciting the mantra daily to accumulate up to 100,000 mantras, there was a turnaround and the application was successful despite the obstacles against it. These experiences are a testament to the power and efficacy of Ganapati in averting this kind of obstacle.

Ganapati is also well-known to be one of the many wealth-bestowing deities in the Tibetan Buddhist pantheon. The wealth bestowed by Ganapati is one that increases our spiritual practice because it is bestowed in accordance to two aspects, inner and outer wealth. Inner wealth refers to spiritual merits and the development of virtues like generosity, which is the real cause towards attaining wealth. The generation of generosity also counters miserliness and selfishness, which is the root cause of material and spiritual poverty.

Outer wealth refers to material resources like finances, relationship, health and other types of physical resources. The outer wealth bestowed by Ganapati will not obstruct our spiritual path or cause it to degenerate. This is because the wealth is bestowed by an emanation of Avalokiteshvara. In other words, Ganapati has the wisdom to perceive what is needed to fulfill the practitioner’s material and spiritual needs.

Finally, Ganapati Ragavajra is the emanation of the Bodhisattva Avalokiteshvara and therefore the ultimate benefit of his practice is the generation of Bodhicitta or great compassion, which is an essential aspect of the spiritual path. As the practitioner becomes more compassionate, the ego or self-cherishing mind is reduced. With a lesser self-cherishing mind, the practitioner creates fewer problems and obstacles for themselves and others. Simultaneously, Ganapati’s practice also alleviates depression and anger because of the lessening of the self-cherishing mind.

The Sadhana of the Authority-Averting Ganapati Ragavajra

This sadhana combines the Guru Yoga of Lama Tsongkhapa with the visualization, praise and mantra of Ganapati along with the recitation of general dedication verses at the end. The detailed visualization that is described here is most beneficial when we visualize Ganapati as being one with our root Guru. This allows the blessings of our Gurus and the lineage Gurus to come forth and bless our practice.

Download the sadhana here.

Refuge

NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA
(Repeat 3x)

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha
(Repeat 3x)

 

Generating Bodhicitta

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG
(Repeat 3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity
And the other far-reaching attitudes,
May I attain Buddhahood in order to benefit all sentient beings.
(Repeat 3x)

 

Je Tsongkhapa’s Guru Yoga (Gaden Lhagyama)

Invocation

GA-DEN HLA-JI NGON-JYI THUG-KA NEY
RAP-KAR SHO-SAR PUNG-DEE CHU-DZIN TSER
CHO-KYI GYEL-PO KUN-CHEN LOZANG DRAG
SEY-DANG CHE-PA NE-DIR SHEG SU SOL

From the heart of the Lord of the Gaden devas (Maitreya Buddha) emerges a brilliant white cloud,
Like a great mass of fresh yoghurt.
Atop sits Tsongkhapa all knowing, King of Dharma;
We request your coming to this place along with your great disciples.

Requesting to stay

DUN-JYI NAM-KHAR SING-TI PEE-DEE TENG
JE-TSUN LA-MA JYEH-PI DZUM-KAR CHYEN
DAG-LO DE-PE SO-NAM SHING-CHOG TU
TAN-PA JYEH-SHIR KAL-DJAR JUG-SU SOL

My Lord Guru is seated before me upon a lion-throne, lotus and moon cushion.
His body is white and he smiles blissfully.
Please remain many eons and serve as the great merit field for the growth of my mind’s faith,
And for the increase of Lord Buddha’s teachings.

Prostration and praise

SHE-JYEH CHON-KUN JAL-WEY LO-DO THUG
KAL-ZANG NA-WEY JYIN-JUR LIK-SHEY SUNG
DRAG-PI PEL-JYI HLAM-MER DZEY-PI KU
THONG-THO DRAN PI DON DHAN LA-CHAG TSAL

His omniscient wisdom-mind encompasses all that is existent.
His voice is a profound teaching, which ornaments the ear of the fortunate pupil.
His body’s beautiful radiance evokes wondrous admiration.
To Lama Tsongkhapa whom merely viewing, hearing or contemplating earns one great merit, I make prostration.

Offering

YIH-WONG TCHO-YON NA-TSOG ME-TOG DANG
DRI-JEM DUG-PO NANG-SAL DRID-CHAB SOG
NGO-SHAM YIH TUL TCHO-TIN GYA-TSO DI
SO-NAM SHING-CHOG CHE-LA CHO-PA BUL

I present to you, great field of merit, Tsongkhapa,
Beautiful offerings, water, a display of flowers, fragrant incense, butter-lamps,
Perfumes and more both physical and mental offerings,
Vast as the clouds and wide as the ocean.

Confession

DAG-GI TO-MEY DU-NEH SAG-PA YI
LU-NGAG YIH-KYI DIG-PA CHI-JYI DANG
CHEY-PA DOM-PA SUM-JI MI-TUN SHO
NYING-NEH JO-PA TRAH-PO SO-SOR SHAG

The unwholesome actions of body, speech and mind,
which I have accumulated over a measureless period,
especially actions contrary to the three vows (Vinaya, Bodhisattva, Vajrayana), I regret extremely
From the depths of my heart, and I reveal each and every such action.

Rejoice

NIK-MI DU-DIR MANG-THO DRUP-LA TSON
CHO-JYED PANG-PI DAL-JOR DON-YO SHYE
NGON-PO CHEY-KYI LAP-CHEN DZE-PA LA
DAG-CHAG SAM-PA TAG-PEH YI RANG NGO

We totally rejoice in your magnificent achievements, my Lord,
Who received numerous teachings and performed the practices with utmost diligence,
Who abandoned the eight worldly objectives and made the most meaningful use
Of the eighteen opportune conditions during these degenerate times.

Request to turn the Wheel of Dharma

JE-TSUN LA-MA DAM-PA CHEY-NAM KYI
CHO-KU KA-LA CHEN-TI TIN-TIK NEY
JI-TAR TSAM-PI DUL-SHIH DZIN-MA LA
ZAB-JI CHO-KYI CHAR-PA WHAP-TU SOL

All you holy Gurus, unerring in conduct,
May you precipitate a rain of realisation of Bodhicitta and
Shunyata from the clouds of all-knowing compassion which fills the Dharmakaya sky,
Providing for the field of disciples precisely what is needed.

Requesting to remain

NAM-DAG WO-SAL YING-LEY JING-PA YI
ZUNG-JUG KU-LA CHAR-NUB MI-NGA YANG
THA-MAL HNANG-NGOR ZUG-KU RAG-PA NYI
SEE-THEE BAR-DU MI-NUB TAN-PA SHUG

May the Vajra body of Tsongkhapa created from the purity of clear light,
Free of the rising and setting of cyclic existence but
Visible to the ordinary viewer only in its unsubtle,
Physical form, stay on unchanging, without waning, until Samsara ends.

Dedication

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PA JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHOG

May this merit accumulated by myself and others,
Beneficially serve all sentient beings and the Buddhadharma
And especially may the essential teachings of
The unerring master Tsongkhapa, become clear and enduring.

Mantra of Je Tsongkhapa (Migtsema)

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB
(Recite 21x or more, depending on time)

Je Tsongkhapa, crown jewel of the holy Masters of the land of snows,
You are Avalokiteshvara, great goldmine of Compassion untainted by ego’s delusion.
You are Manjushri, great Master of stainless wisdom.
You are Vajrapani, great subduer of all the gatherings of demons. At your feet, famed Lobsang Drakpa,
I humbly bow and earnestly request that all sentient beings achieve Enlightenment.
(Recite 21x or more, depending on time)

Dissolving Je Rinpoche into ourselves

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG CHI-WOR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
KU-SUNG THUG-KYI NGO-DRUP TSAL-DU SOL

Dear worthy root Guru, please ascend the lotus seat
Atop the head of myself and the other beings,
And in your great kindness please remain with us.
Bestow upon us the blessings of your body, speech and mind.

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
CHO-DANG THUN-MONG NGO-DRUP TSAL-DU SOL

Precious, noble, root Guru, please occupy the lotus seat
Within our hearts and in your great kindness remain with us.
Please grant us your blessings
For our temporal success and for the supreme attainment.

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
JANG-CHUB NYING-PO BAR-DU TAN-PAR SHUG

Beloved, noble, root Guru, please occupy the lotus seat
Within our hearts and in your great kindness remain with us.
Please stay on until we achieve
The great goal of Enlightenment.

 

Ganapati’s Visualisation

This is my personal statue of Ganapati

This is my Ganapati shrine

Out of emptiness in front of me, from a white GAM comes Ganapati. His principal face is an elephant’s, his right a cat’s and left a monkey’s. His three right hands hold a radish, a gem and a sword; his three left hands hold a ladduka sweet meat, a vessel of liquor and an axe. His front pair of legs are interlaced and the back pair in pratyalidha posture (right bent). He is naked, with jeweled ornaments and a sacred thread of lotuses.

Beneath is his consort, white with a reddish tint, naked and adorned with jewels. She has a monkey’s face and a sacred thread of blue utpalas. With her two hands she is holding two of the principal’s feet and with her mouth she is sucking his secret vajra. Her two legs are astride. She is supported by a messenger (phona) and a female attendant (phyang-brnan-mo).

Below and other side of the deity’s body are treasure vases. Around lay the eight auspicious symbols, the eight auspicious things (substances) and seven precious things of royalty. At his heart are the mantra and seed-syllable, at his brow OM, at his throat AH, and his navel HUM. From the mantra and seed at his heart pours a stream of wish-granting gems, which flows through his private part into the consort’s mouth. A succession of deity shapes descends from the private parts and fills the vases, overflowing to fill the room.

Short Praise

Body like a crystal mountain,
Lord of all wealth, need-removing,
Chief of obstructors, Ganapati
And your attendants:
I offer you praise.

Ganapati’s Mantra

OM GA GANA-PATI MAMA RATNA-SIDDHI GAGA-GAGA GAGA-GAGA GANA-PATI SOHA
(Recite 21x or more, depending on time)

 

Completion Dedication

JANG-JUB SEM-CHOK RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Bodhi-mind,
Where it is not born arise and grow
May that born have no decline
But increase forever more

TONG-NI TONG-WA RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Emptiness
Where it is not born arise and grow
May that born have no decline
But increase forever more.

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PAR JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHUG

May this merit accumulated by myself and others
Beneficially serve all sentient beings and the Buddhadharma
And especially may the essential teachings of the
Unerring Master Tsongkhapa, become clear and enduring.

Prayer by Je Tsongkhapa

KYE-WA KUN-TU YANG-DAK LA-MA DANG
DRAL-ME CHO-KYI PAL-LA LONG-CHO CHING
SA-DANG LAM-GYI YON-TEN RAP-DZOK NA
DORJE CHANG-GI GO-PANG NYUR-TO SHUG

In all my rebirths may I not be parted from perfect Gurus,
Let me enjoy the abundance of the Dharma!
Perfecting the quality stages and paths
May I quickly attain the rank of Vajradhara Buddha.

Dedication of virtue

GE-WA DI-YI NYUR-DU DAK
LA-MA SANG-GYE DRUP-GYUR NA
DRO-WA CHIK-KYANG MA-LU PA
DE-YI SA-LA GO-PAR SHUG

By this virtue, may I quickly
Realize Guru-Buddhahood,
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK

May all conducive conditions arise
And all obstacles be pacified,
In order to increase infinitely,
The doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYUR CHIG

By the merits of the 3 times of myself and others,
May the doctrine of Lama Tsongkhapa blaze forever.

Auspicious Dedication

NYIMO DELEK TSEN TELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or midday,
may the Three Jewels grant us their blessing,
may they help us to achieve all realisations and
Sprinkle the paths of our lives with various signs of auspiciousness.

Dedication for the Guru’s long life

JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG

May the holy teachers have long lives.
May the enlightened activities be fully displayed in the ten directions,
And may the brightness of the teachings of Lama Tsongkhapa continuously dissipate
The veil of darkness covering the beings of the three realms.

Dedication for the long life of H.H. the 14th Dalai Lama

GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG

In this holy Land surrounded by snow mountains,
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.

The Hindu god Ganesha. Click on image to enlarge or click here for more beautiful thangkas.

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